Professional Documents
Culture Documents
ISBN 86-343-0273-3
udk: 303:316
Sveuilite u Osijeku odobrilo je ovu knjigu rjeenjem br. 615-3/98 od
22. prosinca 1998.
Metodologij
a
drutvenih
znanosti
Ante Lauc
SADRAJ
SADRAJ
UVOD
28
AUTOPOIESISA
28
30
31
32
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35
40
45
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Dijalektika moraliteta
Moralitet i sloboda
LEGRADIEVA INTERPRETACIJA HEGELOVE DIJALEKTIKE
AUTOPOIETINA LOGIKA
Pretpostavke autopoietine logike
Znanost o biu (kvaliteta, kvantiteta i mjera)
Znanost o biti (egzistencija, pojava i stvarnost)
Znanost o subjektivnom, objektivnom i apsolutnom pojmu
ZBILJA JE (BEZ)UMNA
Neki Marxovi interpretatori
Marx i Hegel
Revolucionarni alopoietini pokuaji
Marxovo poimanje ekonomije
Jesu li Marx i Sotona bili suradnici?
Marx i radnika klasa
Subjektivitet i objektivitet latentno postmoderne zajednice
Kako izai iz XX. stoljea?
Kauzalitet i finalitet
Marxova kritika politike ekonomije
Kapital i rad
K TEORIJI AUTOPOIETINE PROIZVODNJE
Psihosocijalni aspekt proizvodnje
Tehniki aspekt proizvodnje
Ekonomski aspekt proizvodnje
Implikacije prikazanih Marxovih teza za autopoietinu organizaciju
Stopa povrata iz ulaganja u ljudski i tehniki kapital
Izvori kaosa u zemljama socijalizma
Sinteza ekonomskog opusa
Anatomija i fiziologija drutvenog metabolizma
Humanistika analiza marksolokog opusa
Odnos mukarca i ene
Ulaganje u ovjeka
Marx i interpretatori
ISUS, HEGEL I MARX
PSIHOLOGIJA I AUTOPOIESIS
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109
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169
TEORIJA EMOCIJA
TEORIJA POTREBA
Od kolijevke do groba iz perspektive potreba
Teorija potreba kao hermeneutiki alat
Teorija potreba iz povijesne perspektive
TEORIJA AUTOPOIETSKE LINOSTI KAO OSNOVE AUTOPOIETSKOG
DRUTVA
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186
191
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Sadraj
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C. Clark
A. Hirschman
A. Lewis
G. Myrdall
R. Prebisch
P. Rosenstein-Rodan
W. Rostow
H. Singer
J. Tinbergen
J. Viner
AUTOPOIESIS IZ PERSPEKTIVE EKONOMISTA SOCIJALISTIKIH
R. Bahro
L. Kantorovi
J. Kornay
EKONOMISTI SAMOUPRAVNE ORIJENTACIJE
B. Ward
J. Vanek
B. Horvat
H. oi, protagonist nacionalne ekonomije
V. Vugrin
PRAVO I AUTOPOIESIS
ZEMALJA
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318
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363
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387
UVOD
HEGEL I AUTOPOIETINO PRAVO
HRVATSKA I MRAK ISTOKA
PRAVO I SLOBODA
TRANZICIJA HRVATSKOG PRAVNOG SUSTAVA
VLADAVINA USTAVA
LOKALNA SAMOUPRAVA
HRVATSKO PRAVO IZMEU ALOPOIESISA I AUTOPOIESISA
JAVNI SEKTOR
SAMOOBRAZOVANJE ZA DEMOKRACIJU
TEMELJI AUTOPOIETINOG PRAVA
POGOVOR
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404
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423
ZAKLJUAK
Literatura
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444
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Tehnika
2.3.
Forma drutvenog razvitka
2.3.1.
Birokracija
2.4.
Teorija proizvodnje
2.4.1.
Osnove ljudskog ponaanja
3.
Metodologija rada
4.
Empirijski dio
4.1.1.
Analiza na individualnom i grupnom planu
4.1.2.
Analiza ponaanja radnih organizacija
4.1.3.
Analiza po opinama i regijama
4.1.4.
Analiza po zemljama svijeta
5.
MONESA
5.1.
MONESA u 5 faza
5.2.
MONESA u 50 faza
elio bih da ova nova knjiga pomogne u prvom redu
studentima, a onda i drugim itateljima da naue poi od sebe u
uoavanju, definiranju i rjeavanju problema. U tom smislu
nastojao sam pruiti bitne informacije iz razliitih podruja kako
Postoji jedna velika vrlina i jedna velika mana, koje su zatvorile krug u toj knjizi. Doi e vrijeme
kad u o tome moi glasno misliti. Naalost jo nije dolo to vrijeme.
2
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Uvod
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pokuao
sam
Biologije,
Filozofije,
Psihologije,
Tehnologije,
Ekonomije i
Prava.
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Mi se kao drava nalazimo u razmeima bogatih i siromanih u sredini, a rasponi su nam takvi
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dozirati kao sunce, kiu, zrak itd. Bitno je u sebi razvijati viziju,
percipirati realitet i to dvoje suradnjom autopoietski sprezati.
Ako reinterpretiramo tako pravnu oso-bu, lako emo se sloiti
da kreiramo poreznu politiku kojom emo tititi poduzetniki
duh, a proraun e se bolje i bre puniti jer smo oslobodili
sinergetske sile htijenja, znanja, suradnje i autopoietske
organiziranosti.
Po Luhmannu pravo je komunikacija. Ukoliko se dogaa
spajanje
sustava
sa
socijalnom
okolinom
putem
(re)interpretacije, zatvara se psihosocijalni krug.
Inteligencija mora stvarati dravu (bottom-up), da bi
drava po-vratnom petljom to pojaavala. Naa inteligencija jo
eka Godota jer ne zna dovoljno ni to je sloboda, ni to je
drava. Po mojem miljenju interakcija profesionalaca i amatera
prostor je za autopoietinu orga-nizaciju. To moemo primijeniti
u kolstvu, zdravstvu, kulturi, crkvi, sportu, ukratko u svim
sferama ivota. Ono to je bitno da doemo do autopoiesisa,
povezivanje je ljubavi koju amateri imaju za odreeno podruje
te profesionalno iskustvo, znanje i vjetine na drugoj strani.
Osijek je u ratu bio uistinu blizu autopoiesisa. Svaki je dan bilo
kruha, mlijeka, vode, struje, telefona, odvoenje smea, unato
35.000 ispaljenih granata sa sjevera, istoka i juga.
Po G. Teubneru, uz Luhmanna zaetnika primjene
autopoiesisa u pravu, raskinut je tabu krunosti (circularity) u
pravnom miljenju. Krunosni argumenti bili su sagledavani kao
petitio principi zabranjeni od elinog prava razumske logike.
Pravna znanost je za sada slabo informirana o krunim
odnosima izmeu cilja i norme, izmeu opih, posebnih i
pojedinanih interesa. U autopoietskoj perspektivi cijeli pra-vni
sustav izgleda kao dinamina kruna reprodukcija od pravnih
ele-menata uzidanih u hiperkrune odnose pravne strukture i
procesa. Pravo, kao i ostali autopoietski sustavi nisu nita
drugo nego nepre-kidni ples unutranjih korelacija u bliskoj
mrei meuaktivnih eleme-nata (Maturana). to vie pravni
sustav dobiva u operacionalnoj za-tvorenosti i autonomiji, to
vie on dobiva u otvorenosti u odnosu na socijalne injenice i
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politike zahtjeve.
Iz knjige je vidljivo kako isti zakoni vladaju u svih est
ana-liziranih
disciplina. Elementi i njihove relacije
uspostavljaju interakcije koje same sebe reproduciraju (dobro ili
loe, pozitivno ili negativno). Ako je to u skladu s kriterijima
(dobro, istina i lijepo), imamo auto-poiesis (sloboda), a ako
odstupa, na djelu je alopoiesis (kaos). Prvo je u skladu sa
zakonom rastuih prinosa, a drugo sa zakonom opadajuih
prinosa.
Vano je uoiti da na sve te meuzavisne odnose
moemo utjecati! Pa ako to bude autopoietino, takvi e biti i
rezultati (dobro, pozitivno, istina, lijepo itd., takav e biti i na
ivot, nai proizvodi, a time i do-hodak), a ako bude kao do
sada (alopoietino), moemo oekivati i re-zultate kao i do sada
negativnosti u svim vidovima, pojavama i na svim
podrujima.
Na svakom je od nas osobno, a posebno na
managementu u go-spodarstvu i politici to prije ovladati
teorijom motivacije, znanja i in-terakcije elemenata u danom
sustavu. Kad itatelj razmisli i shvati da moe bolje, kvalitetnije,
bre do autopoietine primjene u praksi, bez obzira koji
posao radi, ostaje samo mali korak.
Posebno pozivam mlade da proue Coveyeva naela. Kad
pre-poznaju svoj Ja, shvatit e da i on/ona moe kao i njegov
vrnjak u Americi. A u Americi kau: you can do it. Jesmo li
mi iz ovog pod-neblja roeni s manje sive materije? Ili nije tako
kvalitetna? Ni jedno, ni drugo; odgovor je jednostavno da smo
od roditelja, okoline, pa i nastavnika nauili: nema problema,
to emo lako
Ili od toga you can do it mi znamo samo igre s loptom? A
ivotne igre? Od mikro do makrostruktura i relacija? Poteno
priznajmo sami sebi da o tome znamo vrlo malo i ponimo uiti,
razmiljati i po-stupati u skladu s nauenim. Otvorit e nam se
novi horizonti.
A poruka je jednostavna, polazi od pojedinca, a zapisana je
i u Bibliji: ini drugima ono to bi elio da drugi tebi ine.
Tada mladoj osobi nee pasti na pamet provoditi dane i
noi po kafiima, tulumima ili pred televizorom gledajui
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1. Korinanima 13:3-4
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1.
BIOLOGIJA I
AUTOPOIETINA
ORGANIZACIJA
Povijesni tragovi autopoiesisa
Miljenja sam da u izuavanju drutvenih procesa moramo
rabiti saznanja do kojih je dola biologija. Koliko mi je poznato,
u tom je pravcu u prolom stoljeu H. Spencer pokuao
uspostaviti saznanja do kojih je ve tada dola biologija. Dok je
Darwin otkrio evoluciju, on je utemeljio darvinizam. On je meu
prvima pokuao uspostaviti vezu anorganskog i organskog. Za
njega je temeljno naelo zakon razvitka, evolucije, po kome sve
na svijetu prelazi postupno iz neodreenog, nestalnog,
jednostavnog i homogenog u kompleksno, odreeno i raznovrsno. Uvijek su prisutna dva procesa:
diferencijacija, tj. prijelaz iz jednostavnog u raznovrsno,
integracija, tj. ponovno sastavljanje
razliitih po-java u nove cjeline.
pojedinanih
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Suvremeni
pokuaji
prirode i drutva
sprezanja
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funkcije
razvoja
(uvodi
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Utemeljivai
bottom-up18
pristupa
U teoriji informacija prvi se put osvjetava bottom-up pristup. Naalost, to se premalo osjea u
tehnologiji, ekonomiji i pravu. Stare paradigme ne prepoznaju slabe signale, a u njima se skriva
izlaz. Isus je na nizu mjesta tako uio apostole (servus servorum), ali je rimski duh zakoio
evangelizaciju. Kako autopoietski evangelizirati nae znanstvenike, politiare i gospodarstvenike?
Bez bottom-up pristupa ekat emo Godota!
18
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teoriji
autopoiesisa
metodologiji
Grci su ve otkrili kako je zdrav duh u zdravom tijelu, a mi do sada nismo otili mnogo dalje.
O tome kasnije u Osjeajnoj kugi W. Reicha.
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Logika ivog
F. Jacob, nobelovac, napisao je izvrsno djelo Logika
ivog.23 Moe li nam ona pomoi da uemo u logiku ivog?
Najbolje je da student uzme originalnu knjigu i uiva u
oslobaanju vlastitih potencijala. Za one koji ne vole
posredovati i koji bi eljeli preicom, sainjena je ova saeta
interpretacija. Moderni biolozi razvijaju tezu kako se naslijee
opisuje informacijama, instrukcijama u DNA koje odreuju
moleku-larnu
organizaciju
povezivanja
aminokiselina
u
proteinsku strukturu. Ovdje su graevinski planovi budueg
organizma, a ivo bie ima cilj pripremiti identini program za
sljedeu generaciju razmnoavanja. Na to se po Monodu svodi
logika ivota.
Program za to sadri dva pojma, memorija i projekt.
Prvo je sjeanje na roditelje, a drugo plan koji do detalja dirigira
oblikovanje
organizma.
Genetiki
je
program
sustav
nevarirajuih elemenata i u doba pisanja njegove knjige
dekodirana je / pojava i procesa. Danas u 2000. godini blizu
smo 100%, ali e trebati za nekoliko postotaka neko-liko
godina. Zato? Po mojem dubokom uvjerenju problemu se
prilazi alopoietino, a ne autopoietino.24
Ne postoji po F. Jacobu organizacija ivog, nego serija
organizacija koje su uklopljene jedna u drugu kao ruske lutke.
Proces je po njemu iniciran na poetku XVII. stoljea
rasporeivanjem vidljivih povrina, krajem XVIII. stoljea
tijesnim povezivanjem organa i funkcija; na kraju prolog
stoljea dolo se do stanice, poetkom XX. stoljea otkriveni su
kromosomi i geni, sredinom XX. stoljea molekula nukleinske
kiseline, da bismo u najnovije vrijeme zahvaljujui Watsonu i
Cricku otkrili genetski kod, osnovni jezik kojim komunicira
Jacob, F. Logika ivog. Nolit, Beograd, 1978.
Kad bi M. Radman, K. Paveli, G. Lauc i drugi molekularni biolozi postali autopoietiniji, Hrvati
bi mogli uz slabije tehnoloke i financijske mogunosti ravnopravno sudjelovati u svjetskom finalu
dekodiranja ljudskog genoma.
23
24
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cjelokupna priroda.
Vidljiva je struktura osnova za analizu slinosti. To
omoguuje pristup tajnama prirode te se iz svijeta oblika ulazi u
svijet sila, jezikom koji smo najavili u poetku s cause
formalis ui u causu efficiens. 25 Podsjetimo se da smo u
teoriji samoorganizacije jo daleko od toga da uemo u svijet
sila koje pokreu strukture moi, tj. do razumijevanja svega
onoga to nam se svakodnevno dogaa u drutvu. Po Jacobu,
ivo je bie petlja u tajanstvenom spletu koji povezuje
sve objekte ovog svijeta.
Ovakav nain razmiljanja osigurava nam novu kvalitetu u
po-imanju teorije drutva koja i u najnovijoj literaturi odvaja
sustav od okruenja, nerazumijevajui ovaj splet sveukupne
povezanosti.
Priznaj-mo
da
najbolji
uoavaju
sprege
proizvoaa i potroaa, ali je to ispod potreba, a sve zajedno
ispod razine prirodnih procesa. Napravimo za ilustraciju samo
mali izlet. Koliko je Zapad odreen Istokom, a Jug Sjeverom u
svjetskim razmjerima, i obratno? Uz ove odnose makroorganizacije, isti su odnosi unutar svake organizacije te unutar
osnovne organizacijske jedinice.
Jasnoa razlika, prema Jacobu, gubi se pred znaajem
slinosti izmeu biljaka i ivotinja korijenje je slino ustima,
donji dijelovi debla trbuhu, lie dlakama, kora koi, drvo
kostima, vene venama, ivani sustav ivcima. Biljka je
izokrenuta ivotinja s glavom nadolje. Kao to je i bilo koji broj
kombinacija osnovnih brojeva, tako se i svaka logika operacija
svodi na kombinacije elemenata. Tako se priroda moe shvatiti
kao sklad u kome ponaanje bia nuno prati pravila igre koja
su nepromjenjiva. Po Jacobu, do kraja XVIII. stoljea nema jasne
razlike bia i stvari. ivotinjskom strukturom upravljaju, po
Lavoiseru, tri regulatora:
disanje koje troi kisik i ugljik, a daje kalorije,
transpiracija koja je jaa ili slabija, zavisno od koliine
topline koju treba odstraniti i
Aristotel je razvio etiri kategorije: causa efficiens (to je uzrok), causa materialis (koja su
sredstva), causa formalis (koji je oblik) i to je najvanije causa finalis (koja je svrha).
25
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Sluajnost i nunost
Prijeimo sada na drugog biologa, nobelovca, koji jo
apstraktnije promatra prirodu. To je Jacques Monod, koji u svojoj
knjizi otkriva da je sluajnost osnova dogaanja, a nunost
zavisi od sluajno konstituirane strukture. Ve je u prolom
stoljeu otkrivena nukleinska kiselina, a Watson i Crick dobili su
Nobelovu nagradu za objanjavanje deoksi-ribonukleinske
kiseline (DNA), koja unato prividnoj sloenosti preko nitastih
molekula (golemih duljina i molekulskih teina) ima jednostavnu grau (causa formalis).
Uzdu svakog lanca molekule DNA ponavljaju se
nukleotidi, graevne jedinice etiriju tipova: adenin, gvanin,
citozin i timin. Svaka se molekula sastoji od dva lanca koji su
povezani vodikovim mostom. Oba su lanca spiralno omotana
jedan oko drugoga te je molekula DNA dvostruka spirala (slika
1).
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drutvenog razvitka?36
Tako je stereospecifian proces osnovni element
svrsishodnosti ivog. DNA je vrlo konzervativna struktura,
osnova nepromjenjivosti ivoga. Koliko okolina bira, toliko i
organizam bira i stvara okolinu. Sklop e pripojiti svaku novu
konstrukciju koja poveava njegovu meusobnu povezanost. Za
Monoda je molekularna teorija genetikog koda opa teorija
ivih sustava. Takva skromnost prilii znanstveniku, ali ne
idejama koje ive u njemu i koje on mora braniti.
Tri su svojstva kojima Monod razlikuje mrtvo od ivog:
svrsisho-dnost, autonomna morfogeneza i reproduktivna
nepromjenjivost.
Bjelanevine
su
odgovorne
za
svrsishodnost
i
funkcionalnost stru-ktura, a nukleinske kiseline za genetiku
nepromjenjivost. Podloga tomu jest u informacijama koje su
pohranjene u DNA i koje osiguravaju pro-izvodnju ivota koja je
nedostina i najboljim tehnolozima CAD/CAM-a. Po Monodu
bjelanevine su glavni molekulski agensi svrsishodnih funkcija
ivih bia. Ona su kemijski strojevi, gdje je rast i razmnoavanje
proces tisua kemijskih reakcija, to ih zovemo metabolizam.
Njegov pristup, takoer, otvara prostor za teoriju autopoiesisa
jer preko svrsi-shodnosti reafirmira telos, a dublja analiza
dovela bi nas i do otkrivanja samoreferentnosti.
Organizacija je procesa divergentna, konvergentna i
ciklika, a valjanost i pouzdanost procesa osiguravaju enzimi.
Metabolizam se dogaa preko anabolizma i katabolizma.
Ukoliko je prvo jae od dru-gog, imamo rast, a ukoliko drugo
prevladava, teimo smrti raspa-danju. R. Legradi je, koliko
mi je poznato, prvi znanstvenik koji je uoio vezu metabolizma i
rada, osnovnih zakona u prirodi i drutvu, a bez uspostavljanja
tih relacija uinkovitost, ovjenost i, uope, harmonija gubit e
Kad sam pisao 1971. teze za svoj magisterski rad, moj idol i profesor A. uraevi nije bio
sretan to sam dao naslov radu Projektiranje drutvenog razvitka. Drugi nisu ni primjetili, a nekmoli komentirali kad sam izdao takvu skriptu 1975. godine. Sada sam svjestan da sam tada bio
ohol i da nisam imao dovoljno znanstvenog utemeljenja. Danas zakljuujem da sam imao pravo,
ali sam bio slijepa koka, koja je sluajno naila na zlatno zrno. To mi se dogodilo niz puta (otkrivanje ulaganja u ljude 1964., zakoni interakcije X, Y i Z, komparativna prednost ulaganja u
ljude u odnosu na tehniku 1973., stopa povrata na svjetskoj razini od ulaganja u ljude i tehniku
1975., otkrivanje ABCD modela u osamdesetim godinama itd.) pa sam naknadno shvatio Boju
milost jer te uitke stvaranja nisam zasluio. Volio bih da svatko svjedoi za sebe. Uvjeren sam da
je ista zakonitost i kod drugih stvaratelja.
36
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bitku pred bolesti,37 neuinkovitosti, neovjenosti i nepotrebnim antagonizmima. Kako doi do win-win?38
Organizam
je
stroj
koji
sam
sebe
izgrauje
(samoreferentnost), tj. autonomno unutranjim interakcijama.
Sve te svrsishodne funkcije imaju ishodite u stereospecifikim
svojstvima molekula, tj. da prepo-znaju ostale molekule po
obliku. To je spoznajno svojstvo na mikro-skopskoj razini.
Struktura i svojstva bjelanevina odreena su linijskim
redosljedom
(sekvencom)
aminokiselinskih
radikala
u
polipeptidu, a posljednje je odreeno sekvencom nukleotida.
Genetiki kod jest pravilo koje danoj polinukleotidnoj sekvenci
pripaja jednu polipeptidnu sek-vencu. Monod nas ui da
nekovalentne interakcije postiu stabilnost viestrukom
interakcijom.
Podsjetimo se da za takve procese treba daleko manje
energije nego za kovalentne procese. Ovdje se negdje kriju
osnove za tehnologiju bioipa, gdje se kooperativnom
interakcijom holona dublje ulazi u tajne prirodnog procesiranja
informacija. Odreeni gen upravlja odreenom kemijskom
reakcijom, a genetika informacija opisuje se molekularnom
strukturom i meuatomskim vezama.
Vidjet emo kasnije u poglavlju o tehnologiji kako ulaenje
u bit strukture materije dovodi do novih prostora, u stvaranje
novih mate-rijala i proizvoda. Bitno je da se pokretna energija
transformira genet-skom informacijom u organizaciju serijama
sukcesivnih i paralelnih operacija (reakcija u biolokoj
terminologiji) iz primarnih u konane proizvode. U tom
procesiranju transfer informacija uvijek je od DNA prema
bjelanevinama, nikada u suprotnom smjeru. Dok DNA ima
samo 4 elementa za kombiniranje, bjelanevine rabe 20. Svaka
pro-teinska jedinica odgovara odreenoj kombinaciji tripleta
DNA.
Cjelokupni rjenik prirode sadri 64 izraza i ovdje su
Bolest kao i smrt ima duboki skriveni smisao. Pitanje je samo koliko znamo bolest i smrt samotransformirati u stvaranje zdravlja i slobode. Tko od medicinira razmilja o poka yokama?
38
win-win je sinergija koja nastaje kad se htijenje i znanje suradnika (kupca i prodavaa takoer)
autopoietski poveu.
37
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Novi savez
Prigogine i Stengers djelom Novi savez40 daju konane
argumente za sintezu biologije i drutva. Znanost je pokuaj
komunikacije s pri-rodom u kom se postupno izluuju pitanja i
odgovori. Klasina znanost tretira ovjeka kao stranca u svijetu
i ne prihvaa dijalog s prirodom. Ona se postavila nasuprot
prirodi s pretpostavkom da je iza sloenosti vjeni i poznatljivi
svijet kojim upravlja mali broj jednostavnih i vjenih
zakonitosti.41 U suvremenoj znanosti naputena je ambicija da
se cjelina procesa svede na mali broj zakona. Vie nas ne
zanimaju stabilne si-tuacije i postojanost, nego razvojnost,
krize, nestalnost.
Molekularna biologija otkrila je univerzalnost genetskog
koda. Kla-sini pristup opisao je povratne procese, a domet je
najnovijih rezultata da nepovrativost u prirodi igra stvaralaku
ulogu jer omoguuje pro-cese spontane organizacije. Ovim je
definirana bit novog saveza jer ovjek i priroda mogu razviti
spontanu slobodnu organizaciju. Je li to samo naa elja ili to
zaista ima svoje utemeljenje u prirodi? Za Pri-gogina je
nepovratnost izvor reda, tvorac organizacije.
Mogli bismo postaviti kao hipotezu da je ponavljanje
rezultat kauzaliteta, a nepovratnost finaliteta; prvo je zatvoreni,
a drugo otvoreni sustav; prvo je mehanicizam, drugo
dijalektika. Po A. Koyreu, New-tonova je paradigma
nadomjestila na svijet kvaliteta svijetom kvan-titeta, gdje
nema mjesta za ivo, za ovjeka.42
Oima teorije njih razdvaja ponor, a u naoj terminologiji to
je raspon tehnike i humanistike inteligencije, u biti prirode i
ljudskog bia, tehnike i ovjeka.
Prigogine i Stengers pitaju se zato je homogeno stanje
Prigogine Stengers, Novi Savez. Globus, Zagreb, 1982.
ibidem, str. 9.
42
Tu su po mom miljenju ontoloki korijeni Pax Brittanice, a hoe li Pax Americana biti u duhu
osnivaa SAD-a ili ne, jo se ne zna. Ako se Amerikanci oslobode kolonijalnog mentaliteta iji su
protagonisti profesori Kissinger i Brezinski, imaju ansu stvarati globalni poredak po Platonovim
kategorijama dobra, istine i lijepog. Ako im tehnoloka, ekonomska i vojna mo ne pomuti mozak,
bit e prva imperijalna sila koja je samu sebe pobijedila. Prelazak iz alopoiesisa u autopoiesis
stoga je izazov za ameriku znanost, a velika ansa za Hrvatsku.
40
41
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znai
da
je
zbroj
realizirane
neodreenosti
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51
52
53
ibidem, str. 1.
ibidem, str. 1.
Nadam se da e krugovi krugova biti jasniji nakon iitavanja filozofije!
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2.
FILOZOFIJA I
AUTOPOIETINA
ORGANIZACIJA
Je li zbilja umna ili bezumna?
Pokuat u u istraivanju krenuti od dvaju najvie
osporavanih velikana Hegela i Marxa inspiriran odnosom
Platona (top-down) i Aristotela (bottom-up), koje je Raphael
ovjekovjeio u Sikstinskoj kapeli. Prikazom i sueljavanjem
ponuenih postavki predviam razvijanje o-ptimalne putanje
autopoietine samoorganizacije. Najvanije je pri tome imati u
vidu kako itatelj u sebi treba istovremeno razvijati percepciju
idealiteta (npr. viziju) i realiteta (tko sam ja, tko smo mi, kakvo
je postojee stanje). Iz tih dvaju polova sam e se po sebi
samootkrivati strujni krug po naelu najmanjeg napora. 54
Za Hegela je zbiljsko umno, a umno zbiljsko (definirajmo to
na ljestvici 1-10 kao 10); za Marxa je zbiljsko bezumno (to
bismo na naoj ljestvici oznaili sa 1). Neka se itatelj pita gdje
P. Senge u svom je bestseleru Fifth Organization ukazao kako mu je uz J. Forrestera najvie
pomogao R. Fritz, autor knjige The Path of Least Resistance, koji je otkrio autopoietinu snagu
(current tension) napetosti vizije i realiteta. Naim znanstvenicima najvie nedostaje snaga vizije.
54
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Filozofija povijesti
Hegel je dostigao vrhunac u interpretiranju ljudskog
miljenja i tko eli slobodnije disati i biti u harmoniji s
drutvenim procesima, morao bi proitati Historiju filozofije.
Tko eli razviti u sebi rad pojma, mora misaono proi razvitak
filozofske misli od Talesa do Heideggera, Gada-mera i Derride, a
Hegel je tu nezaobilazan. Suvremene teorije kaosa,
kompleksnosti,
fraktala,
samoorganizacije,
autopoiesisa
neshvatljive su onima koji ne vide ve u prirodi smrznutu
inteligenciju. Kako se atomi samoorganiziraju u molekule,
molekule u makromolekule i sve tako do stanica, tkiva, organa,
organizma do eko zajednica, pokuao sam ukazati u
prethodnom poglavlju. Biosfera je, podsjetimo se, osnova za
noosferu.
Razumijevanje misaonog razvoja pomoglo je Hegelu
naslutiti dru-tveni razvitak. To je vrhunski izveo u Filozofiji
povijesti. Ovdje su de-finirana ne samo aristotelovska pitanja
(to je svrha, koja su sredstva i forme), nego ponueni i
izvanredni odgovori.57 Na pitanje to je svrha drutvenog
razvoja, Hegel prvi u povijesti ljudskog razvoja odgovara:
SLOBODA. Na pitanje koja su sredstva, daje jo precizniji
odgovor:
Sloboda se postie beskonanim posredovanjem
htijenja i znanja.
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grijeio.
62
63
64
65
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Istina je cjelina
B. Bruji u svojoj disertaciji66 izlazi s tezom da je cjelina la,
a smisaoni je opis nae situacije u tome da i Hegel ima pravo:
Istina je cjelina. Kao i kod teza zbiljsko je (bez)umno, tako i
ovdje neka itatelj odredi svoj poloaj u rasponu od 1 do 10.
Ako je blii broju 10, bolje za sve nas. Statistiki, ovdje se radi o
binomnoj razdiobi u kojoj se varijanca hoe i zna objasniti i mi
smo u stanju upravljati tehnolokim, ekonom-skim i
pravnopolitikim procesima, ili se nee i/ili ne zna objasniti, a mi
smo u manjem ili veem kaosu.67
Tad nam jedino preostane traiti Njega. Zato je Agape
bitno kao top-down pristup kad zalutamo u bottom-up pristupu
koji je prirodan i nuan, ali metodoloki nije dovoljan kao
atraktor za kaos koji e biti sve vei.
Hegel, doktor universalis - kako ga zove E. Friedell, 68
premalo plijeni nau pozornost. Osjeam se kao Sokrat pred
Heraklitom, za koga je rekao da je izvrstan mislilac jer sve to
ga je poduio, usvojio je, a to nije, vjerojatno je takoer istinito,
samo treba biti mnogo bolji pliva da se prepliva na drugu
obalu. Uistinu, Heraklitovo i Hegelovo miljenje najblie je zbilji
i tko ovlada tim repromaterijalom, vjerojatno e ga di-jalektika
ivota manje lupati po glavi, no to je pisca ovih redaka.
Za Hegela69 metoda nije nita drugo nego izgradnja
cjeline. Istina je kretanje u njoj samoj. Prethodna je
metodologija samo saznavanje vanjskog gradiva. Uvjerenje je
zadovoljeno kad je dolo do mirovanja. Nepotrebno je
konkretnom sadraju izvana nametati formalizam jer je sadraj
Bruji, B. Kritika teorija drutva Marcusea i povijesno miljenje, str. 192.
Ukoliko u cjelini koju poznajemo i u kojoj ivimo ne osjeamo i ne mislimo da je cjelina istinita,
predlaem da proirujemo tu nau cjelinu dok ne shvatimo dobrotu, istinitost i ljepotu nae nove
cjeline. Svi koji su ispod 5 na naoj zamiljenoj skali, neka proitaju Cesariev Oblak, neka meditiraju nad Raphaelovom slikom Platonove akademije u Vatikanu, neka posluaju Bacha, Mozarta
itd. Dok ne shvatimo da nam ivot moe biti pjesma, da nam drutvo moe biti umjetniko djelo,
nuno je reciklirati nau viziju i misiju.
68
Friedell, E. Kultura novog vremena. 1948., str. 201.
69
Hegel, str. 29.
66
67
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Bog i ovjek
Po Heraklitu ljudi su smrtni bogovi, a bogovi su besmrtni
ljudi.
Neposredna boja objava i zdrav razum smatraju sebe
jednako-vrijednim i dobrim nadomjeskom za duboko i bogato
kretanje kojim duh dolazi do znanja. Podsjetimo se polariteta o
zbilji kao (bez)umnoj te o cjelini kao istini iliti lai. Ne bi li sada
bilo mudro da itatelj razmilja o tome zato su nai
znanstvenici, privrednici i politiari najee igno-ranti filozofije
s jedne strane i timskog rada s druge strane. Kako to
70
71
72
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prevladati?
Kako povezati teologiju i zdrav razum preko filozofije?
Analitiko i empirijsko filozofiranje istinski gazi ovjenost jer
priroda je ovjenosti teiti suglasnosti s drugima. Je li u duhu
Novog saveza vidjeti neto to ni njegovi prvi protagonisti ne
vide?
Kraljevski je put ulaenja u znanost, prema Hegelu, itati
recenzije filozofskih spisa, predgovore i prve paragrafe jer su
ovdje opa naela. Taj se put moe napraviti i u kunom
ogrtau. Smijemo li to gene-ralizirati pa tako ulaziti i u
psihologiju, tehnologiju, ekonomiju i pravo? Mi moramo biti
uvjereni da je istinitost takve prirode prodrijeti kad doe
vrijeme i da se javlja kad je vrijeme dolo. Stoga se nikad ne
pojavljuje prerano i ne nalazi nezrelu publiku. Potonje treba
razlikovati od onih koji sami sebe smatraju predstavnicima.
Openito jaa duh, pojedinani detalji ine sve neznatniji dio, a
neophodni su samo radi umjetnikog uitka. Ukoliko smo pak
istinski profesionalci u metodo-logiji, tada bilo preko kojih
detalja (injenica u stvarnosti) moemo doi bottom-up
metodom do drutvenih zakonitosti, pa tako i do slobode u radu
i ljubavi (top-down) u punom smislu. Moja najsvjeija iskustva
jesu da ovjek bez Boga tee zatvara te krugove i krugove
krugova.73
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ue i ire cjeline.
Tako metodologija drutvenih znanosti trai odgovor na
temelju onoga
to vodi
vie razvoju,
emancipaciji,
produktivnosti rada, huma-nizaciji odnosa. Miljenja sam da
emo bez daljnjih misaonih priprema u Hegelovoj kupolnoj pei
teko razviti samoorganiziranje pojedinaca u timove za potrebe
drutvenog razvitka. Vrlo je vano precizirati granice
posredovanja Hegelom. Vidjeli smo da je to jedna od znaajki u
razu-mijevanju biolokih procesa.
to o tome kae Hegel?74 Spoznavanje bez tonih granica
dometa stvara oblake zabluda umjesto nebesa Istine. Ako
sumnjamo u znanost, zato ne bismo sumnjali u nepovjerenje,
pita se Hegel diskutirajui sa skepticizmom. Iza straha od
zablude, po njemu, krije se strah od Istine. Sumnja je svjestan
uvid u neistinitost pojavnog znanja, no ne treba se predati na
osnovi autoriteta drugih, nego sve sami ispitati i slijediti vlastito
uvjerenje. Naalost, moramo konstatirati da jo nemamo obrazovne tehnologije kojom bi misaono nadvladali strah i skepsu u
do-metima ljudske spoznaje.
Koliko se kod skeptika uistinu nalazi strah od istine? Kako
nad-vladati strah od istine? Cilj je ostvaren kad znanju nije vie
potrebno uzdizati se iznad, nego gdje nalazi sebe, odnosno
gdje pojam odgovara predmetu, a predmet pojmu.
Tijek je nezaustavljiv i stoga ni na jednoj prethodnoj stanici
ne na-lazimo istinsko zadovoljenje. to je ogranieno na
prirodnu opstojnost, ne moe samo sebe iznad toga dignuti jer i
smrt nas goni preko toga. Svijest je uzdizanje iz ogranienosti.
U tatini se sve misli uvijek krivo razrijee, a umjesto sadraja
nalazimo svoje Ja, dok izbjegavamo ono openito. 75 Bilo bi
dobro kad bi netko istraio tu Hegelovu tezu na naim
znanstvenicima, politiarima i privrednicama te objasnio varijancu preko etinosti i kreativnosti.76
Hegel, Fenomenologija, str. 45.
Fenomenologija, str. 49.
76
Nedavno je M. Jug iz R. Konara iznio na skupu u organizaciji Hrvatske akademije tehnikih
znanosti i Crossa kako je potenje osnova za motivaciju, a potonje podloga za kreativnost. Bio sam
oduevljen jer sam i ja to otkrio i pitao sam ga gdje je to proitao. Nije mogao citirati, a ja sam bio
74
75
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Eros i Agape
Rad, kako smo naznaili, moe biti Spreavana, ali i
osloboena udnja. Predmet rada ima samostalnost za onog
koji radi i tako svijest dolazi do zrelosti. 84 Koliko je feudalaca,
kapitalista, managera, umiro-vljenika rtva ove dijalektike?
Koliko e mladoj generaciji ovo biti pouka, a koliko e ih, im
To ne znai da kad ne bude straha, nee biti ni mudrosti jer smo tada odreeni finalitetom, a ne
vie kauzalitetom. Ljubav, istina i sloboda tada postaju atraktori.
83
To sam prvi put osjetio prije pada Vukovara, kad mi je mladi Jastreb, na pitanje kad e Vukovar
biti slobodan, odgovorio: Profesore za tri dana, kad budemo jedinstveni. Kad bismo ovladali
negacijom negacije, to bi ilo bolje i bre.
84
ibidem, str. 110.
82
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Samoorganizacija
subjektiviteta
stvaralakih
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Moralitet i legalitet
Da Hegel dobro simulira zbilju, potvruje i sljedee
zapaanje. Tijek svijetskih procesa odnosi pobjedu nad
krjeposti. Za njega je kre-tanje individualiteta stvarnost
openito. Kad se radi sebino, ne zna se to se radi, a kad se
tvrdi da svi rade sebino, a to zagovaraju Friedman i drugi
najbolji svjetski ekonomisti, samo se tvrdi da nema svijesti o
tome to je djelovanje. Kako da ova dijalektika doe do
svakoga? Djelovanje je prenoenje iz oblika neprikazanog u
oblik prikazanog bitka. Djelovanje je postajanje duha kao
svijesti.
Suvremena znanost ve se pretvara u tehnologiju,
ekonomiju i pravo koje skupo plaamo jer ne znamo to sami
bolje proizvoditi. To je stoga jer smo daleko od Hegela, a i od
najnovijih poimanja autopoiesisa. Iz tisua naih projekata na
Sviboru, kao najkvalitetnijoj nam bazi zna-nja, mogli bismo uz
malo vie htijenja i znanja prestii, mnogo bolje no u sportu,
druge zemlje u tranziciji.
to je svijest po sebi, prema Hegelu, zna se iz djelovanja.
Djelo je stvarnost u kome je po sebi transformirano za sebe. Tek
u djelovanju svijest saznaje za svoj pojam te ukoliko je
provedeno proimanje individualiteta i predmetnosti za samu
svijest, nastao je pravi pojam o njoj. 95 Tomu je najblia
samoaktualizirana osoba, ali mi u hrvatskoj (ne)strategiji ne
znamo ni za taj pojam, a kamoli da takve osobe postoje, jo i
rade i vole iznad svega Lijepu nau. Kod takvih, barem onih
koje poznajem, najvea je greka to se ne ele ili ne znaju
samoorganizirati. Uzrok je to ne prepoznaju u osobnom
potenju temelj za legalne i legitimne projekte i akcije. Dok se
takvi, a beskrajno smo bogati po-tenim ljudima, koji kao malo
tko vole svoju domovinu, ne formiraju u timove i mree timova
nema nam 100 milijardi dolara GNP-a.
Da bi dole do te samoorganizacije, mogu se pokrenuti sile
95
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Metakomunikacija
Vidimo li kako je Hegel uoio da se (ne)misaonost pretvara
u (ne)djelovanje, na putu smo otkriti skrivajuu bit
samoorganiziranja. Hegel rijetko dijeli savjete, ali evo jednog: 98
svatko treba govoriti prema svom znanju i uvjerenju, a kad se
do toga doe, iezava zakon kao nunost i otvara se carstvo
slobode.99 Hegel je izmeu znanja i djelo-vanja ubacio
komunikaciju, a do te spoznaje moderni komunikolozi (P.
Novosel ovdje je izuzetak, a i F. Vreg u Sloveniji, Habermas u
Njemakoj te Kripendorf u SAD-u) jo nisu doli jer ne polaze od
slobode kao finaliteta komunikacije.
Otrimo li mozak ako razmiljamo o jednakostima i
potrebama na sljedei nain: ako je svima jednako, nije prema
potrebama, a ako je prema potrebama, nije svima jednako. Po
Kako na takvim problemima radim petnaestak godina, to sam sve sigurniji kako smo mi po
svojim negativnim manifestacijama zasluili S. Miloevia te da nam je Boji dar to smo imali
Tumana. Ako smo u harmoniji s Hegelom, to je razumljivo, a ako imamo korijene u Marxu, to
nam je vjerojatno neshvatljivo.
97
Malo tko zna kako veina novinara nema zavrene studije. Ne znaju, ili ne mogu odgaati, nego
srljaju u zbilju bez dovoljno intelektualnih posredovanja. To sam prvi put otkrio (bottom-up) 1986.
kad sam inicirao samoorganizaciju stvaralakih subjetiviteta u Osijeku. Iako sam (top-down) ve
znao kako su prerano naputali studije, nisam vjerovao u to previe dok se iskustvom nisam
uvjerio kako se ne snalaze u novonastalim situacijama. Novinari su tipini C igrai kako na
lokalnoj, tako i na globalnoj razini i to prije stvorimo autopoietine novinare, to e razvojni
procesi prije krenuti. Danas su oni kninski balvani i B tipovi meu njima istinski su Boji dar.
98
ibidem, str. 231.
99
Primijenio sam to 1971. kad su mnogi nai domoljubi, uslijed nedovoljno dijalektike u glavi,
ispali iz drutvene igre. Sada u 2000. godini zbivaju se slini procesi kao nakon Karaoreva i kad
sam u tom duhu nedavno govorio na Vinkovakoj televiziji, neki su se za mene ili sebe bojali i nisu
mogli tu no oka sklopiti.
96
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Religija i filozofija
Zanimljiv je za analizu Hegelov stav o odnosu religije i
filozo-fije.106 Vjera ima protiv prosvjete boansko pravo, a od
nje doivljava nepravdu jer je potonja izvre u svim njezinim
trenucima i ini dru-kijom no to uistinu jest. Mogli bismo to
aktualizirati odnosom religije i znanosti te zakljuiti kako je
sada stanje povoljnije i ve se dogaa kreativna sinteza. Kada
bismo znali kako da osjeanja transformiramo u miljenje te
da imamo malo sluha za ono to nam poruuje papa, odnos
Naalost, jo previe potenih ne prepoznaje svoj moralni i intelektualni kapital. On je za sada
mrtav, ali e preko molitve i stvaralakog rada postati let leptira iz teorije kaosa i proizvesti
Bljeskove, Oluje i Gromove u naoj zemlji i svijetu treeg tisuljea u globalnim razmjerima.
105
Uvjeren sam da e se preko www.foundation2020.com odigravati presudni procesi.
106
ibidem, str. 306.
104
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Dijalektika obrazovanja
Koliko je danas aktualna sljedea Hegelova teza? Prosvjeta
je besvjesna djelatnost istog pojma. Ako itatelja ne iritira,
dodali bismo da takva samo slui kapitalu i/ili dravi. Veina
nastavnika, a da to ni ne zna, priprema mlade ljude za sluenje
vidi: Fides et ratio, posljednju encikliku Ivana Pavla II.
Tko su osim mr. Z. Mria (Isus) spremni u postojeim poslovodnim i politikim vodeim strukturama u RH prepoznati farizeje? Bez kvalitetnijih vizija odreivat e nas kauzalitet. Zadnji izbori
za Sabor bili su prilika da se meu 4.500 kandidata preko psihosociolokog testiranja doe do
uistinu moralno i intelektualno najboljih buduih zastupnika. Sada nam je jo nada da zastupnici
postanu primjer za druge i ponu sustavno uiti o tehnolokim, ekonomskim i pravnim znanstvenim dostignuima te tako znaajno vie pridonesu kvaliteti hrvatskog zakonodavstva.
107
108
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Dijalektika moraliteta
Nakon to je obraen intelektualni razvoj, na red dolazi
moralni razvoj. Tu je Hegel krai i manje uvjerljiv, ali ipak
vrijedan panje. Prvo, morali bismo se zapitati prethodi li
moralni razvoj ili slijedi iz inte-lektualnog? Jesmo li lake
pametni ili poteni, uinkoviti ili ovjeni? Vidjeli smo da nam
znanost uope ni ne postavlja pitanja o odnosu tih dviju
kategorija, a kamoli da se ue u dijalektiku proizvodnog
procesa (to prethodi, a to slijedi). No, cjelokupna je filozofija
anticipacija zna-nosti pa si ukratko dopustimo misaono lutanje.
Podloga su za moral osjeanja, podloga za znanje jest
miljenje. Ako smo suglasni da proces ide od osjeanja preko
miljenja i govora do djelovanja, tada bi u sljedeem krugu
razvili bolja, istinitija, ljepa osjeanja, misli, govor i djela. S
druge strane svjesni smo da su osjeaji naa cjelovita reakcija
na sve to se zbiva te bi to moglo biti pitanje o odnosu jajeta i
kokoi. Linearno miljenje ne daje odgovora, ali kruno
(nonlinear) miljenje vodi hipotezi:
Ono to osjeamo trebamo misliti, to mislimo
govoriti, to govorimo initi.
Uenjem iz greaka (a za to imamo djetinjstvo i mladost,
zar ne?) razvijamo se u stvaralaki subjektivitet i sposobnost da
se hoemo i znamo autopoietski samoorganizirati. Moda bi
trebalo vie posredo-vanja u otkrivanju odnosa konativne i
kognitivne dimenzije, ali anti-cipirajmo kao hipotezu da je
moralni razvoj osnova za intelektualni razvoj.
Bez obzira to to Hegel postavlja obratno (to vjerojatno
slijedi iz njegova odnosa prema Kantu), lake je od doktora
universalisa spoznati moralitet, nego od bilo koga drugog. Po
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Moralitet i sloboda
Godine 1992. posjetio sam, zahvaljujui hrvatskoidovskom lo-biju, M. Friedmana.113 Bit mog dolaska bio je u
pitanju odnosa morala i slobode i im sam postavio to pitanje,
Eva se ubacila i negirala bilo kakvu vezu tih dviju kategorija.
Istina, ni u njihovim tekstovima, a ni igdje drugdje u njegovim
radovima to nije eksplicitno navedeno, ali je karizmatini
Friedman u svom stilu odgovorio: No, Rose, the mutual trust is
very important. Bio sam sretan to su moja razmiljanja potvrena te to imam podrku vodeeg svjeskog ekonomista. 114
Druga je stvar to su njegovi sljedbenici isto alopoietine
Prije no to je doao na sastanak, jer je iz nekih razloga kasnio jedan sat, slobodno sam askao
s njegovom suprugom i suradnicom jo iz studentskih dana. Meni je ostao neostvareni ideal imati
s nekim lijepe dane i noi, zajedno stvarati slobodu u radu i ljubavi na autopoietski nain. Vrlo
oprezno neke sam elemente tog svog ideala unio u razgovor s Rosmarie i kad je doao njezin
suprug, razvila se bogata i slobodna diskusija.
114
Kad me M. Zeleny s Fordham Universityja pitao gdje je to Friedman napisao, nisam mogao
pronai, ali mi je drago da se potvrdila teorija kako su kod samoaktualiziranih ljudi osjeaji i misli
bolji od napisanih djela te da su oni iva modra rijeka u kojoj se uvijek moemo lijepo osjeati i
inspirirati.
113
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Autopoietina logika
Danas se naalost jo uvijek premalo cijeni Hegelov
doprinos logici. to je vie izuavam, to mi je jasnije kako je to
najbolji uvid u teoriju autopoiesisa. Ukoliko smo ubili svoju
vlastitu prirodu krivim osjeajima, mislima, rijeima i djelima,
tada nam, po mom iskustvu i saznanju, preostaje Hegelov
pristup logici da pomou top-down pristupa ispravimo sva loa
iskustva bottom-up pristupa.
Sanjam vrijeme kad e svi nai poteni i umni zemljaci
zajedno pisati teoriju autopoiesisa, a do ostvarenja sna
preostaje mi strpljivo ekati i ne odustajati od sna. ovjek bez
sna jest ovjek bez budunosti. Prioritet je u sadanjosti kao
dijalektikom jedinstvu prolosti i budu-nosti. Moramo znati
gdje su u nama ogranienja nedovoljne suradnje autopoietskih
osoba. Kako znam gdje su moje greke, moram to trpjeti dok se
pred prirodom i Gospodom ne iskupim za svoje grijehe. Podsjetimo se kako nam Priroda nikad ne oprata, a On uvijek.125
Intelektualci zakljuuju: Nec tecum vivere possum nec
sine te.126 Engels, iako nije najbolji primjer razumijevanja
dijalektike prirode, na-vodi da tko hoe teorijski saznati prirodu,
taj je mora promatrati u stalnom tijeku, a to se najlake moe
nauiti od Hegela. Po Marxu je dijalektika znanost o opim
zakonima kretanja, kako svijeta, tako i mi-ljenja. Hegel u svom
nastupu127 iznosi da izlaganje prua novu obradu filozofije
metodom koja e, nada se, biti priznata za jedinu istinitu, sa
sadrajem istovjetnu, a vlada najudnovatije nerazumijevanje
Kad god upoznam autopoietsku osobu, pomislim kako mi je Bog alje. Tko zna molitvu
Vjerovanje, zna kako sv. Duh govori preko proroka. Sve vie prepoznajem ive ljude preko kojih mi
Duh Sveti govori. Volio bih ta iskustva dijeliti i tako kristalizirati svoj teorijski i empirijski rad.
Iitavanja stotinjak autora koje u ovoj knjizi analiziram i sintetiziram za mene su u mojoj peini
(Platon) odsjaj vatre slobode.
126
Teko je ivjeti s tobom, ali i bez tebe.
127
Hegel, Nauka logike, str. 37.
125
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filozofija prirode;
filozofija duha.
Ideja se u prirodi otuila, a u duhu postoji po sebi i postaje
za sebe. Priroda se moe dalje istraivati preko fizike, kemije i
biologije, duh preko psihologije, tehnologije, ekonomije, prava i
sociologije, a kultura, preciznije umjetnost, sinteza je
materijalnog i duhovnog, konkretnog i apstraktnog, analitikog i
sintetikog. Zato mladi ne bi koristili naj-novija dostignua iz
fizike, kemije, biologije od nobelovaca te da na tim osnovama
razvijamo kvalitetniju tehnoloku politiku. Bez dobrog ra-zvoja
ljudskih resursa i tehnoloke politike nema ni dobre ekonomske
politike, a bez toga ni pravne drave ni demokracije.
Logika je potpuni oblik istine te je to najslobodnija i, po
Hegelu, najkorisnija disciplina (paragraf 19). Proizvod je
miljenja ope, apstra-ktno, a subjekt to misli jest Ja. Osjetilno
ima uzrok, osnovu neto vanjsko, a predodba ima osjetilni
sadraj, ali se on individualizira, a filozofija to mijenja u misli, a
zatim u pojam. Rezultat misli jest jezik. Ono je od osjeanja,
to je neizrecivo za Hegela, najmanje istinsko i vano. Ukoliko
nije tako, osjeaj nam to signalizira i nuna je daljnja
transformacija osjeanja u miljenje te u daljnji proces (govor i
in slo-bode rada i ljubavi).
Taj se proces razvija u beskonanost. Prouavajmo ga radi
njega samog jer ono to je savreno i slobodno, ne trai se radi
korisnosti iako je slobodno i savreno istovremeno i
najkorisnije. Slino je kod religije, gdje Isus Krist propovijeda da
se tei Carstvu bojem pa e i sve drugo doi samo po sebi.
Posebno e i pojedinano biti postignuto samo
dostignuem onog to je ope, to bivstvuje po sebi i za sebe
(paragraf 20).
Miljenje je djelotvorno kada kao proizvod sadri bitno,
unutra-nje (paragraf 21). Prvobitni sadraj (osjet, predodba,
osjeanje i intu-icija) refleksijom se transformira u istinsku
prirodu predmeta. To stvara uvjerenje da se misao slae sa
stvarnosti.
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esterokut?
Ako to dobije snagu Davidove zvijezde, evo nam osnova za
Enciklopediju Croaticu.
U paragrafu 48 Hegel daje razrjeenje Kantovih antinomija.
Um u svom istraivanju upada u antinomije, a razrjeenje nije u
predmetu po sebi i za sebe, nego u umu koji saznaje. Autor je u
svojim istraivanjima naiao na niz znanstvenika koji su se diili
da im je rodoslovlje I. Kant. Da i ne govorimo o onima koji nisu
ni doli do njega. Ako osjeamo da nam treba autopoietini
pristup, moramo se znati odvojiti od te pupane vrpce. Kako
doi do teorije autopoiesisa bez Hegela? Kantove su antinomije, uistinu, kninski balvani za nau metodologiju:
Svijet je prostorno i vremenski ogranien, ili ne.
Materija je djeljiva u beskonanost, ili ne.
Sloboda ili nunost.
Svijet ima svoj uzrok, ili nema.
Bolje je imati i Kanta za duhovnog pretka nego nikoga, to
nije naalost rijetkost kod znanstvenika ne samo kod nas, nego
i na lano bljetavom Zapadu.
Za Hegela (paragraf 49) uz duu i svijet, trei je predmet
uma Stvoritelj. Postoje (paragraf 50) dva puta od bia
miljenju (bottom-up), ili obratno (top-down). Uzdizanje
miljenja nad osjetilnim, uzlaenje iz krajnjog u beskrajno, taj
prijelaz i skok jest miljenje.
Paragraf 51: put je od miljenja do bia ideal koji treba
ostvariti. To je ontoloki dokaz postojanja Stvoritelja. Kao to se
u empirijskom unaprijed ne nalazi ope, tako se i u opem
unaprijed ne nalazi bie. Krajni je rezultat u tome da se
postojanje razlikuje od pojma, egzistencija od esencije, pojava
od biti. Vidjet emo da je kod Marxa ideal obratan. To znai ne
od miljenja biu, nego od bia miljenju. Je li u pravu Hegel ili
Marx? Nisu li, ako smo ovladali autopoiesisom i dijalektikom
metodom, obojica? Samo posredovanjem od bia miljenju (to je
znanstveni pristup od manje razvijenog razvijenijem) i Hegelom
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(kao
povratnom
informa-cijom)
razvijamo
stvaralaki
subjektivitet, samoorganizaciju takvih i auto-poiesis kao odgovor
na kaos. Miljenje po sebi jest neodreeno jedinstvo, ali i
djelatnost toga neodreenog jedinstva. To je autopoietski proces
na mentalnom planu i ukoliko stvorimo Enciklopediju Croaticu,
mogli bi-smo doi do autopoiesisa na socijalnom podruju (vidi
paragraf 52). Case study s CD-om 5 do 12 sa studentima 4.
godine Ekonomskog fakulteta u kolskoj godini 1996/97. iva je
metafora buduih uspona i padova te odlina predigra za
Hrvatsku sa 100 milijardi dolara GNP-a.
Paragraf 53: praktini je um, ne razum kao kod empirijske
svijesti, mislea volja (znanje o putu zadovoljenja interesa). On
otkriva i diktira objektivne zakone slobode, tj. to, kako, kada, s
kim, s im, gdje, koliko, komu, poto, zato treba initi, to je
dunost, odnosno nunost.
Paragraf 54: praktini um postavlja kao opu odredbu
dobro koje postoji u svijetu i ima objektivnost (npr. Kantov
kategoriki impera-tiv).140 Prije Kanta srea je bio cilj koji si
ovjek postavlja (eudemoni-zam), a ovdje je ono sluajno
uzdignuto do naela volje i djelatnosti. 141 ovjek je slobodan
ako se ponaa u svojoj djelatnosti prema svojoj volji. Ljepota
umjetnosti ve nas upuuje na stvarnost ideala. Postavljanjem
teze u Praktinom umu, da je dobro sadraj volje, da se dunost
vri radi same dunosti, po Hegelu se nije daleko pomaklo. Ima
li pravo? U umjetnosti i organskom svijetu (paragraf 55) ope
se ne moe izvesti, ali se ideal stvarnosti moe naslutiti. U
ivom biu (paragraf 57) cilj je imanentna odredba i svi dijelovi
tijela jedni su drugima sredstvo i cilj.
Paragraf 60: dok Kant samo formalno postavlja tezu da
miljenje samo sebe odreuje, Fichte je ovo pokuao izvesti
postavljajui Ja kao polaznu toku. Hegel preko svega toga
preciznije definira misaoni proces (paragraf 62): pojmiti
izvjestan predmet ne znai nita drugo, nego ga shvatiti
Schiller je u Razbojnicima, a posebno u Sublime otiao u poimanju moraliteta jo dalje.
Imao sam prijatelja ( Z.F.) koji je stavljao akcent na sreu, dok sam ja na slobodu. Nismo bili
dobra sinteza i to se raspalo pred naletima okruenja.
140
141
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Znanost o biti
stvarnost)
(egzistencija,
pojava
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Ova reenica moe zbunjivati itatelja dok ne prijee iz razumne u umstvenu sferu
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Zbilja je (bez)umna
Neki Marxovi interpretatori
Po Lefebvru (Misao postala svijetom, str. 59), Marxov opus
ima dva dijela: predznanstveni (humanizam) i znanstveni. Ovo
je daleko i od Prigogina. Lefebvre izvrsno uoava da nitko ne
izlae svoj ivot radi pojma vika vrijednosti, nego za slobodu.
Marx i Hegel su, po Lefebvru, u stalnoj (dis)kontinuiranosti. Dok
kod Hegela pobjeuje logika, kod Marxa pobjeuje dijalektika.
Lefebvre smatra da je po Marxu nedvoj-beno da znanje mijenja
svijet, a stotinu godina kasnije to je potvreno u najboljim
tvrtkama i zemljama, ali bez Marxove interpretacije.
Nije problem u znanju, nego u podjeli rada, gdje neka
znanja (te-hnika, ekonomska i pravna) prevladavaju, a neka su
jo runo pae (psihologija i sociologija). Samo njihovim
povezivanjem dobivamo oru-e za oslobaanje, a razdvajanjem
dobivamo antagonistike polaritete, gdje su u krajnjoj liniji
tehnika i humanistika inteligencija koji su go-tovo antipodi.
Lefebvre je svjestan169 kako Marx eli spojiti antiku ideju sree
s modernom idejom slobode u ovjeku istovremeno osjeajnom
i umnom, dakle potpunom. Ovdje je veliina francuskog
humanista to nam pomae da doemo do biti humanistikog
aspekta Marxa. teta je to Lefebvre ostaje na humanistikim
169
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Digitalna ekonomija otvara istinske prostore stvaranju jer eliminira tehnika, ekonomska i
pravna ogranienja.
171
Posebno je tuno promatrati profesore ekonomije koji su prije desetak godina znali samo za
Marxov Kapital, a sada s jednakim arom tumae samo Samuelsonovu ekonomiju. elio bih da
takvi prije mirovine, radi vlastite savjesti, dijalektiki pomire to dvoje (Marxa i Samuelsona) u
dioniarskoj ekonomiji.
172
Kulturni radnik, 1983/2 str. 13-25.
173
Autor ovih redaka misli da je Stari zavjet jo uvijek jai, no Novi je zavjet u naim mentalnim
sklopovima.
170
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Marx i Hegel
Kako je cilj razviti metodologiju drutvenih znanosti
ugraivanjem autopoiesisa, to u nastojati sa to manje
posredovanja doi do po-trebnih zakljuaka. Marx kritizira
Hegela to logiku stvari preokree u stvari logike, ali mi
moemo biti sretni to imamo oboje. Imati samo jedno od tog
dvoga nije dovoljno, pokazuje nam praksa. Koliko mi je poznato,
samo je Platon pokuao svoju filozofiju materijalizirati i poznato je kako je proao. Hegel je bio iznad toga jer je bio
dubokouman, dok je Marx, mislei da je umniji od Hegela, samo
pokazao neminovnost reproduciranja Platonovih zabluda.
Kako bi bilo divno da je netko omoguio Marxu realizirati
svoju utopiju prije smrti! Koliko bi ljudskih sudbina bilo
spaeno? Ako postoji On, zato je to dopustio!? Treba li ostaviti
ove socioloke spekulacije za studente prava i sociologije? No,
za razliku od antike prie u kojoj je samo pojedinac stradao,
ovdje su stradale cijele obitelji i narodi, a da nema, koliko
znam, prave analize te psihosocioloke bolesti marksizma. Mi
smo sve vie bogati memoarskom graom i imamo dovoljno
ivih svjedoka te moemo istraiti dosadanji drutveni razvitak
ukoliko elimo ovladati metodologijom drutvenih znanosti. Ono
to je sada prisutno kako na domaoj, tako i na meunarodnoj
sceni, ispod razine je Hegelove misaonosti, kako s logike, tako
i s matematike strane. Kako se ve moe naslutiti, bitno je
Neka itatelj intervjuira nekog mjerodavnog marksista i provjeri to je posljednje nauio od
Hegela. to je nauio od ivota? Kada bi sada bila ponovno 1945. ili 1990., to bi uinio ? Itd.
179
Svjedoci smo u nas razdoblja nakon Tita i Tumana.
178
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mora
doivjeti
materijalizaciju
autopoietskom
(samo)organizacijom.
Po miljenju Bahroa198 pri tome mu promaknu kvalitativno
po-grene ocjene (npr. zrelost proizvodnih snaga za pobjedniki
proleterski prevrat ili, s druge strane, sposobnost irenja
kapitalistikih proizvodnih odnosa uope). On, a o marksistima
da i ne govorimo, nije sagledao svu dubinu ljudske sebinosti,
nepotenja, neznanja, mitske svijesti,199 u-ope, svega onoga
to je sastavni dio naeg moralnog, intelektualnog i kulturnog
repertoara. Imamo li uz teoriju motivacije, znanja i interakcije
zaokruenu cjelinu, itatelj e dobiti odgovor koji bi nam trebao
pomoi uiti iz greaka i samoostvariti se po stopi koja bi bila
to bolja i bra.200 Mi Marxovoj teoriji inimo medvjeu uslugu
kada ne izvlaimo re-vizionistike zakljuke iz produktivosti
kasnog kapitalizma.201
Ovdje je posebno vrijedno panje to vladajua klasa u
sebe prima najznaajnije ljude klase nad kojom vlada. Zato
marksizam nije bio pri-vlaniji za humanistiku i tehniku
inteligenciju? Jesu li komunisti bili zavidni prema vrhunskim
stvarateljima te uslijed najprostijeg jala izgu-bili racionalno i
humano najosjeajnije i najmisaonije kadrove? Moe li se
prognozirati hoe li se ovaj moralni i intelektualni kapital
upropa-stiti!? Tu je posebno zanimljivo promatrati kako lijeve
partije u visokora-zvijenim zemljama nisu u stanju ponuditi
uinkovitija i humanija rje-enja od konzervativnijih partija. Bi li
najbolji umovi odbili suraivati na pokretu emancipacije rada i
ovjeka? Problem oito nije u tome, nego to nemamo kritine
mase samoorganiziranih stvaratelja i dovoljno kvali-tetne
projekte, i uope pravila igre koja e biti moralno i intelektualno
provokativna. Da ne bismo problem gledali samo sa strane
okruenja, pitajmo se istovremeno zato nema stvaralakih
subjektiviteta koji bi neto samoorganizirali? Potranja je za
Bahro, str. 37.
Pai, I. Slobodna Dalmacija. 1990.-1992.
200
5.000 studenata Ekonomskog fakulteta u Osijeku tu ima komparativnu i kompetitivnu prednost o kojoj ni ne sanja za ostvarenje 100 milijardi dolara GNP-a u RH.
201
Bahro, str. 37.
198
199
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Kauzalitet i finalitet
Nakon to smo dobili orijentaciju u domaim i svjetskim
struja-njima, uimo dublje u tijekove (samo)stvaranja svjesni
da nas ekaju opasnosti hrave beskonanosti. Malo je tko
razmiljao da bi prikaz Marxa trebao ii od Kapitala prema
Ekonomsko-filozofskim rukopisima (Ranim radovima), a to je u
biti jedini znanstveni put. Dok nam izu-avanje politike
ekonomije treba pomoi u spoznajama kauzaliteta, izuavanje
Grundrissea (Temelji slobode) pomae nam u razumijevanju
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Kapital i rad
Po Bahrou socijalistiko planiranje moralo bi poi od ivog
rada, tj. od bilance radnog vremena, a ne najprije od
materijalnih imbenika pro-izvodnje. Tako izvodi funkciju cilja
(repetitio est mater studiorum) kao maksimiziranje vremena za
razvitak, za produktivno prisvajanje (i pro-izvoenje) kulture.
Pogledajmo sada Marxovu podjelu na ivi i minuli rad. To e
nam vjerojatno pomoi objasniti varijancu drutveno potrebnog rada i cijene kao manifestacije ove latentne funkcije. Po
Marxu242 kapital je minuli rad koji prevladava nad ivim radom.
Takav rad usli-jed bolje samoorganizacije vlasnika kapitala je
bolje samoorganiziran i istupa kao suprotnost prema ivom
radu. Slino tome i religiozno mi-ljenje dominira nad
neposrednim ili znanstvenim miljenjem, a starije znanstvene
paradigme nad novim, boljim. Zato je veoma vano da to vie
graana Hrvatske ovlada najnovijim znanstvenim spoznajama,
a posebno u tehnologiji, ekonomiji i pravu. Mi imamo meu
Hrvatska je 1990. bila meu najperspektivnijim zemljama u tranziciji. Sada imamo ponovno
ansu zauzeti visoko mjesto ako krenemo, obogaeni i grekama u ovih deset godina, od podizanja
produktivnosti rada.
241
Ministarstvo znanosti i tehnologije do sada je bilo runo pae, a sada ima priliku postati labud.
242
Marx, Temelji slobode, Zagreb, 1974., str. 11.
240
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260
261
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kratkog vremena fokusirao u brojci od 100 milijardi dolara GNPa u RH za 5-10 godina. Nedavno sam imao sreu sudjelovati u
osnivanju Zaklade 2020, gdje sam naiao na pedesetak ljudi
koji dijele tu moju viziju. Je li sazrelo vrijeme? Moemo li do
2005. g. doi do 50 milijardi dolara?
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Anatomija
i
fiziologija
metabolizma
drutvenog
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Ulaganje u ovjeka
Znanstveno i umjetniko obrazovanje tehnologija su za
samopro-izvodnju stvaralakih subjektiviteta, a sve to
proturjei srcu i umu, tre-ba biti nadvladano preko negacije
negativnosti. Tada bi umjetnost bila proizvodna snaga zajedno
sa znanosti. To je, nezavisno od Marxa, po-stavio kod nas J. J.
Strossmayer, a i niz drugih mislilaca. Otkuda ra-skorak spoznaja
i ostvarenja? Zavrimo postmarksistiki opus Tezama o
Feuerbachu.
U prvoj tezi kritizira dotadanji materijalizam (slobodno to
mo-emo ekstrapolirati do dananjih dana) jer ne shvaa samu
ljudsku djelatnost kao predmetnu djelatnost. U autopoietinom
prijevodu rekli bismo da znanstveni materijalizam ne zna to su
rad i ljubav. U drugoj tezi razmatra problem istinitosti ljudskog
miljenja, to je po njemu skolastiko pitanje jer to se misli,
treba rei i uiniti. ovjek u praksi dokazuje istinitost svog
miljenja. U treoj tezi razmatra problem ljudi kao proizvoda
okolnosti i odgoja, a smatra da ba ljudi mijenjaju okol-nosti i
da sam odgajatelj mora biti odgajan. Jedinstvo je toga revolucionarna praksa. U etvrtoj tezi Marx se zalae za istraivanje
Cijela ova knjiga stremi tomu kako to ostvariti. Razvijmo viziju (finalitet), percipirajmo realitet i
imat emo dva dijalektika pola. Struja ivota pokrenut e se kad razlika potencijala realiteta i
vizije bude jaka kod kritine mase ljudi. To e nas voditi prema 100 milijardi dolara GNP-a.
293
Marx, Kapital I, str. 368.
292
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Marx i interpretatori
Politiari od Lenjina, preko Staljina, Tita i drugih bili su
Inter-pretatori. Naalost, Marx nije bio Shakespeare, ili Bach,
ili Mocart pa je tragedija koju su u njegovo ime proizveli
raznorazni makijavelistiki tipovi prekrila divne i gotovo
neprevladane misli i spoznaje o sprezanju uinkovitosti i
humanosti. Nisam i ne mislim ovdje prepriavati ono to je
vrijeme pregazilo o diktaturi proletarijata, demokratskom
centralizmu i sline totalitarne ideje. Svatko osobno to je
sijao, to i anje. To na-alost nije previe oito, ali se s
veom vjerojatnou odnosi na dulje ivotno razdoblje
ili na ire ljudske zajednice. Ono to se ovdje mora
naglasiti, slinost je u svim zemljama u tranziciji. Tajna se
policija vrlo vjeto (samo)transformirala u politiare ili
biznismene. To sam otkrio ve kod smjenjivanja A. Rankovia.
Ulina i dravna mafija (beogradska arija najbolja je iva
metafora) svuda u svijetu manje ili vie surauju. Oni znaju
povezivati bottom-up i top-down i bez teorije samoorganizacije
i autopoiesisa. Zemlje u tranziciji stoga su znanstveni
Eldorado. Na-dam se da e psiholozi, sociolozi, antropolozi i
drugi znanstvenici u-skoro dekodirati ta ponaanja i predloiti
antibiotike koji e minimizirati drutvene bolesti.
Novi zavjet, Hegelova Filozofija povijesti i Marxov opus izvori su ove tablice.
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Hegel:
Sloboda
(S)
se
postie
beskonanim
posredovanjem htijenja (H) i znanja (Z).
Marx: Proletarijat je srce (Sr), a filozofija um (U)
revolucije, (S) sloboda.
Dobili smo tablicu 3 x 3 koja nam moe mnogo toga rei.
Lj I S
H Z S
Sr U S
Definirajui tablicu kao matricu prijelaznih vjerojatnosti, 295
mogu se analizirati slinosti i razlike religije, filozofije i znanosti.
Na poetku te spoznaje mislio sam kako je prvi redak u toj
matrici samo idealistika interpretacija ljudske prirode te da je
neminovna druga za genijalne ljude, a trea za sve ostale. Tu
sam vie vjerovao u bottom-up pristup, a sada nakon
dvadesetak godina istraivanja, sve sam vie uvjeren da nam je
imperativ upravo prvi redak (top-down) te da je i on mogu.
Vjerujemo li u sebe i u svoj moralni, intelektualni i djelatni
po-tencijal? Vjerujemo li u takav potencijal u drugih s kojima
ivimo i radimo? Ukoliko smo blie uvjerenju, spremni smo ii u
konstrukciju zbilje,296 a ukoliko smo blie pukom vjerovanju,
neophodno je ui kon-kretnije u tijekove psihologije i
tehnologije. Dok nas biologija i filozofija odreuju u mikrosvijetu
i makrosvemirskim relacijama, psihologija i tehnologija to ine
u dimenzijama ljudskih osjetila i, uope, prakse. Mo-ramo
Ruski matematiar Markov otkrio je prijelazne vjerojatnosti. U navedenoj tablici moemo gledati u svakom retku koja je vjerojatnost za pojedinu kategoriju. Tako npr. u prvom retku dominira
u vjerskim tekstovima ljubav, u drugom retku u filozofskim tekstovima dominira znanje, a u
znanstvenim i pragmatinim aktivnostima dominira stvarno ponaanje (trei redak, trei stupac).
Smisao je ove tablice kako potenciranjem ove matrice dolazimo do povezivanja tih triju dominantnih pojmova iz svakog retka (ljubav, znanje, in) i ulazimo u tzv. stacionarno stanje. Tada 33%
ukupnog vremena razvijamo osjeajnost - ljubav, 33% misaonost - znanje i 33% vremena ostvarujemo to u ivotu. Ako premalo ulaemo u razvitak osjeajnosti i misaonosti, s mnogo vie truda
ukupni e rezultat biti u slabijim uincima.
296
Berger sagledava kako konstruiramo socijalnu zbilju koja nas negira. Poenta je ove knjige kako
je konstruirati tako da nas afirmira!
295
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3.
PSIHOLOGIJA I
AUTOPOIESIS
Nakon to smo prepoznali bioloke (bottom-up) i filozofske
(top-down) domete autopoiesisa, moglo bi se rei da smo
odredili ovjekov potencijal te smo pripremljeni dublje
proniknuti u zakonitosti ponaanja ljudi. Jesmo li shvatili koliko
nam slobode prua bioloka struktura? Jesmo li blie Bogu
razumijevanjem duhovnih procesa i struktura? Bog i iva
priroda dublje su povezani no to biolozi, filozofi, pa i teolozi
mogu i zamisliti. Paradigma autopoiesisa otvara taj prostor
stvaranja slobode. Upravo je ovjek most preko kojeg se duh i
materija povezuju u ivu cjelinu. Kako je Hegel naslutio, duh
prodire preko biljnog i ivotinjskog svijeta, ali na nedovoljno
slobodan nain. Svatko od nas jednim je dijelom biljka i/ili
ivotinja, a bit ovjeka jest u slobodi koju vje-rojatno ni aneli
nemaju iako imaju sile kojima mogu unititi ovjeka. O toj sam
slobodi nesvjesno sanjao kad sam upisivao psihologiju, a dobio
sam za uzvrat carstvo nunosti. Njime sam proao 297 zatien
Bojom milou, a da do danas nisam dovoljno svjestan ni
zahvalan za to. Zakonitosti ljudske prirode promatrat u
prvenstveno pomou teorija R. Plutchika, koji ponaanje vie
Nadam se skoroj diskusiji o studiju autopoietine psihologije. Zadnji je primjer nedovoljna
podrka kolega psihologa projektu psihotestiranja kandidata za Sabor. Imali smo divnu ansu od
4.500 kandidata otkriti motive, sposobnosti, znanja i u krajnoj liniji pomoi svakomu da sagleda
svoje i tue domete. Uvjeren sam da bi kvaliteta odluivanja bila danas bolja u Saboru. Uvjeren
sam da bismo tada imali i bolju Vladu i lake ostvarili 100 milijardi dolara GNP-a. Sentimentalnost
prema manje sposobnima i strah od sposobnijih, pa i brutalnost prema takvima skupo plaamo.
297
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Teorija emocija
R. Plutchik298 razradio je model s osam primarnih
emocionalnih dimenzija: prema njegovoj evolutivnoj teoriji
zaeci ovih dimenzija po-stoje ve kod amebe i sve boljom
diferencijacijom i integracijom razvijaju se kod ovjeka ljubav i
tjeskoba. To bi znailo da i emocije moraju imati neku ulogu u
opstanku bia. Plutchik izvodi funkciju emocija iz za-dovoljenja
potreba jer svaka ivotinja mora nai hranu, izbjei povredu i
razmnoavati se (podsjetimo se da Jacob kae da je cilj
bakterije na-praviti dvije bakterije). Svako bie mora uzimati
hranu, pie i zrak, a izbacivati otpatke. Svaki stvor mora
razlikovati druga bia iji objekt moe biti, ili koja su objekt
njegovih potreba. Svatko mora razlikovati potencijalnog
protivnika za razmnoavanje od potencijalnog partnera (ne
zbiva li se to i meu ljudima)? Bie mora interpretirati
informacije iz okruenja, u smislu pozitivnog ili negativnog
uinka.
Plutchik kae da to preciznije moemo definirati okolinu,
vea je mogunost prognoze i prilagoavanja na novonastalo
stanje. On je uoio da postoji snaan odnos osjeajnosti i
misaonosti koji je u velikoj mjeri zanemaren u modernoj
psihologiji. Danas se jo uvijek prouavaju po-jedini fenomeni
bez dovoljno razumijevanja odnosa meu njima. Vrije-dno je
pogledati model koji razvija Plutchik, u kome su sadrane navedene primarne dimenzije.
Imao sam sreu desetak godina rabiti njegov instrument i osobno ga nakon toga upoznati kad
sam bio na postdoktorskoj specijalizaciji u SAD-u. Tad nisam bio svjestan koliko ga je Bog
pripremao za kreaciju teorije i testa jer se kao fiziar prije toga bavio teorijom svjetlosti i boja.
Uistinu su divne anse kako nam Na otac otvara nebo stvaranja, a da mi ni ne pomislimo otkuda
nam darovi i talenti. Iako je R. Plutchik zadrti evolucionist, preko njega nam Bog vie govori no
preko mnogih kreacionista. Postmoderna otvara nam takve mogunosti interpretacije, a to je teren
gdje se rue stare paradigme (Kuhn) znanosti i otvara prostor Novom dobu.
298
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Teorija potreba
Nakon to smo malo vie uli u svijet emocija, vrijeme je
da odemo (analogno prelasku s biologije na filozofiju) u svijet
motivacije i da pri-kaem rezultate istraivanja do kojih je
doao A. Maslow, po mojem miljenju najvei genij meu
psiholozima, koji je na tragu autopoiesisa. On je uspio, to se
naalost jo ne sagledava dovoljno, povezati prirodno i
boansko u ovjeku i odrediti osnovne zakone razvoja ljudske
priro-de.299 Naalost, vrlo mali broj psihologa, sociologa i drugih
znanstve-nika u drutvenoj domeni afirmira ovu teoriju. Vidjet
emo kasnije i zato. Prije Maslowa psiholokim nebom
dominirale su dvije teorije bi-heviorizam i psihoanaliza.
Prema objema teorijama ovjek je bio mi-norno bie,
nepotpuno za cjelovit i slobodan ivot.300
Do sada su idovi dali Mojsija (glava), koji je ukazao na misaonost - Isusa (srce), koji je otkrio
osjeajnost - Marxa (trbuh), koji je otkrio materijalne potrebe - Freuda (seksualni organi), koji je
otkrio seksualne potrebe te Einsteina koji je zakljuio kako je sve to samo relativno. Na sreu,
doao je sljedei Maslow, koji je negirao prethodne negativnosti te sve potrebe harmonizirao u
skladu s boanskom nakanom imago viva Dei.
300
Neka se itatelj pita zato je veina psihologa i javnosti (politiara, biznismena, novinara) jo
uvijek zadojena takvom alopoietinom psihologijom. ansa nam je to prije razviti Hrvatsku u
samoueu zajednicu u kojoj e subjekti biti razvojno sposobni, a objekti razvojno nesposobni. Mi
smo na 20 umjesto 100 milijardi dolara jer su kognitivne mape i emocionalnomotivacijska struktura naih politiara, znanstvenika i gospodarstvenika alopoietine.
299
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Hipoteza koju istraujem jest da iza straha stoji Sotona, iza hrabrosti Bog. Kako ojaati Bo-
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Od
kolijevke
potreba
do
groba
iz
perspektive
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to svatko ima mogunost za afirmaciju uslijed neorganiziranog programa i procesa proizvodnje, kako unutar tvrtka, a
jo vie izmeu, a posebno izmeu privrede i neprivrede,
dovelo je do tzv. anomije, posebno nakon Titove i Tumanove
smrti.
Tako dobivamo paradoks koji nas eka da ga detaljnije
istraimo i objasnimo, ali sada ga zahvaljujui Maslowu
moemo anticipirati. U-koliko smo svi imali prilike za
zadovoljenje etvrte potrebe, a takvu legitimnu priliku uistinu
nije imalo ni jedno drugo drutvo u svijetu, zato to nismo
iskoristili za razvoj? Ljudska priroda, ili jo preciznije biologija i
prirodni zakoni, ne daju se tako lako nadmudriti. Moramo ih
mnogo bolje poznavati i samo na toj osnovici, koristei te
spoznaje, mo-emo graditi proces razvoja koristei pozitivne, a
potujui negativne povratne sprege. U biologiji smo vidjeli da
se ivo razvilo zahvaljujui samoorganizaciji na molekularnoj
razini (Prigogine).
Ukoliko generaliziramo interakciju nekovalentnih veza
(Monod) i razradimo stereospecifine reakcije, imamo
mogunost za znatno veu samoproizvodnju stvaralakog
subjektiviteta. Ne poznavajui ni bio-loke zakone, ni filozofske
domete, ni psiholoke prilike, uli smo u de-mokratske
promjene kao slon u staklarsku trgovinu i proizveli stanje kakvo
smo proizveli. Sjetimo se Marxa zbiljsko je bezumno.
Hoe-mo li se sloiti da ima ljudi iji je moralni, intelektualni i
kulturni domet takav da nam ni ne moe biti bolje nego to jest.
S druge strane, postoje ljudi iji je domet takav da je u pravu
Hegel zbiljsko je umno.
Postoje ljudi divnih moralnih, intelektualnih i uope
duhovnih kvaliteta te moemo zakljuiti da nismo zasluili
stanje kakvo jest. Ve-ina je naroda u kategoriji D, a glasa za C
igrae i istovremeno ismijava B igrae. Takvi ljudi nisu ni svjesni
kako preko C igru vodi Sotona, a preko B ivi Bog. Zato barem
istinski krani to ne vide?
Razlika izmeu tih dvaju polova (bezumno umno; C B)
re-zultat je procesa u kome nismo znali u svakodnevici
ne figurice (Spinoza je brusio staklo, to je bilo jo tee) i prodavati po turistikim destinacijama,
dok niz naih intelektualnih parazita ivi na raun drave. Gospodo iz Sabora i Vlade, molim Vas
to prije prouite Petrusove prijedloge preko Interneta! Oni su put k 100 milijardi dolara GNP-a.
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Ljudi na 5. ili blizu 5. potrebe moraju biti nositelji projekta Hrvatska sa 100 milijardi dolara.
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Karakter
izmeu
autopoiesisa
alopoiesisa
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oblik tjeskobe.
Histerini karakter ima nametljivo spolno ponaanje.
Pokreti su meki, nasuprot prisilnom koji je suzdrljiv. Njega se
moe brzo uvjeriti, ali e ga novo brzo razuvjeriti jer je
sugestivan. Fiksacija je nastupila u genitalnom stadiju uslijed
incestne vezanosti. On je preoptereen ne-istroenom spolnom
napetosti. to je vea tjeskoba, nunija su spolna oitovanja.339
Prisilni karakter ima sitniavi smisao za red, cjepidlaki
razmilja, tedljivost mu prelazi u krtost, ima strast za
skupljanje stvari, ima osjeaj krivnje, neodluan je i
nepovjerljiv, mlak u ljubavi i mrnji, pa i afektivno zakoen.
Falino je narcistiki samouvjeren, drzak, energian, agresija se
manje izraava govorom, a vie inom. Najei je meu
vojnicima, inenjerima. Erektivna potencija, za razliku od
orgastike, vrlo je dobro razvijena. Ego je duboko povezan s
falusom, a nastupio je nakon analnog, a prije genitalnog
razdoblja.340
Mazohistiki karakter ima netaktino i nezgrapno
ponaanje u odnosu s ljudima. Mazohistiko samokanjavanje
nije izvrenje priboja-vane kazne, nego izvrenje blae,
zamjenske kazne. Ima pretjeran za-htjev za ljubavi, a temelji se
na strahu djeteta da ne bude ostavljeno. Za Reicha 341 rad je
pretvaranje libidnog energetskog procesa, a poremeaji
sposobnosti za rad povezani su s poremeajima seksualne
ekonomije.
Prva psihoanalika gledita temelje se na sukobu nagona i
vanj-skog svijeta, a na to se ne moe, po Reichu, odgovoriti
psihologijski, nego ekonomskom i drutvenom analizom.342
Analiza ima za cilj nesvjesno uiniti svjesnim,343 a
vjerojatno o-vdje rad igra najkorisniju ulogu. Tu se potvruje
Legradieva teza da je rad negacija negativnosti ovjeka i ta je
spoznaja temelj za razvijanje stvaralakog subjektiviteta. Tu se
339
340
341
342
343
ibidem,
ibidem,
ibidem,
ibidem,
ibidem,
str.
str.
str.
str.
str.
175.
187.
235.
247.
250.
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uvstvena kuga
Hrvatski graani, a ni rijetki poznavatelji Reichova uenja,
nisu svjesni koliko su osjeaji ljudi korijen naih ekonomskih i
politikih problema. Malo tko u teoriji i praksi u nas i u svijetu
zastupa afirmaciju osjeanja. Nisam naao metodologiju koja
polazi od te varijable kao jedne od temeljnih. Kao to u
zdravstvenoj dijagnostici najvie pozor-nosti posveujemo
prehrani, a premalo disanju, tako u drutvenoj pro-blematici
zanemarujemo ljudsku osjeajnost. Zato je 2000 godina stara
poruka sv. Pavla Korinanima toliko zanemarena u nas i u
svijetu? Reich je meu prvima u drutvenim znanostima to
shvatio. Po njemu uvstva moraju proi kroz sva tkiva. Ako to
ide bez smetnja, postoji pozitivni stav o ivotu. 348 Kada se
ovjeku potiskuju samoregulatorni mehanizmi od roenja,
razvija se uvstvena kuga. U ljudsko drutvo ona se uvukla
zbog masovnog potiskivanja genitalne sposobnosti. Shizofrenija i karcinom biopatije i po njemu su posljedica
uvstvene kuge.
Proirio bih to i u svakoj bolesti prvo traio korijen u
ljudskom srcu. Prije petnaestak godina uspio sam privoljeti dr.
K. atipovi da krenemo u istraivanja korelacije emocija i
kardiovaskularnih bolesti. Danas je ona jedna od najcitiranijih u
svijetu u toj domeni. Velika je teta to se u Klinikoj bolnici
Osijek to ne iri i na drugim odjelima. Kad lijenici (top-down)
pou od emocionalnog stanja pacijenta, morbiditet i mortalitet
u nas poet e se smanjivati. Kad mi korisnici zdravstvenih
usluga (bottom-up) to shvatimo i prihvatimo, brzina uenja o
uzrocima i rjeenjima naih tegoba poveat e nam kakvou
ivljenja.
Epidemijske su provale katolika inkvizicija, faizam,
kapitalizam, boljevizam. im se u razgovorima dotaknemo
korijena uvstvene kuge, posljedica je tjeskoba ili ljutnja. Sve
mi je ea hipoteza da su strah, tuga i srdba izaslanici
348
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jedino kod istinskih mistika nema uvstvene kuge, ali glumci mistici tu se otkrivaju
ibidem, str. 433.
ibidem, str. 441.
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Bioenergetika
izmeu
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alopoiesisa
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Testirajmo sami
software
sebe
uz
autopoietini
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Staljin
je
poeo
organizirati
manje
pametne
i
revolucionarne, ali vie poslune i odane kadrove i priroda je
pobijedila duh. Umjesto da se zakoni prirode prilagode
zakonima duha slobode, humanistiki je pri-stup bio nemoan
pred problemima gladi (prva potreba) i sigurnosti te pred
organizacijskim naelom strukturiranja drutva koje se s danim
htijenjem, znanjem i interakcijama moglo samo tako
strukturirati bez Boje pomoi. Po nekima ne samo da se
Svemoguega ignoriralo, nego se ilo direktno protiv Njega.363
Ruska kola polazi od percepcije, a zanemaruje motoriku
koju naglaava amerika kola. Mi jo nemamo teoriju i
metodologiju kako bismo vidjeli jesu li Rusi osjeajniji od
Amerikanaca, a potonji prag-matiniji. Nije sluajno dr. M.
Drenovac na ruskim temeljima razvio CRD seriju kojoj nema
premca u svijetu. Nedavno su ga posjetila dva amerika
znanstvenika od kojih je jedan tvrdio kako oni imaju tako neto
kao CRD, a drugi kako nemaju. Tko je bio u pravu? Uvjeren sam
kako bismo preko poznavanja teorije i metodologije koju je on
razvio, mnogo bolje, bre i lake rijeili nae psiholopke,
tehnoloke, ekono-mske i pravno politike probleme i pribliili
se 100 milijardi dolara.
Amerika kola
Kako minimizirati strah, srdbu, tugu, a poveati radost
stvaranja? Kako u tim uvjetima ostvariti petu potrebu kod
dovoljno velikog broja, teorija se nije ni pitala. Pokazalo se da tu
postoji drugi vid uenja koji su nekoliko desetljea kasnije otkrili
ameriki psiholozi. Watson, Tolman, zavrno sa Skinnerom,
istrauju u suprotnom pravcu od Pavlova. Ne zanima ih toliko
prijamni, koliko reaktivni aparat. Ne mogu se ne za-pitati, slijedi
li taj interes iz druge kulture koja slobodu ne trai na strani
inputa (Hegel bi rekao da je sloboda uvjet za istinitost duha),
nego na strani reakcije stvarnog ponaanja (sloboda se postie
poiesis, iluzija stvarnost. Sotona moe biti zadovoljan
363
Ne znam dovoljno o tome da bih sudio, a zadnji primjer sa susreta Ivana Pavla i Castra govori
nam svima da nije sve crno kako bi neki to htjeli vidjeti.
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Vapaj za smislom
Moda nam ovdje moe pomoi Frankl koga primarno
zanima logika srca pa rezonanciju nalazi i kod Pascala: Le coer
a ses raisons que la raison ne connait point. 377 Je li daleko od
istine kada uoava da danas ljudi imaju dovoljno od ega
ivjeti, ali ne znaju za to ivjeti. Nije li kriza smisla naa
Preko ljubavi smo u istini Sv. Ivan
Golem, Emocionalna inteligencija
376
Piaget, J. Strukturalizam. Beograd, 1978., str. 118.
377
Mogu li zakoni uma spoznati i shvatiti zakone srca? Ovo nije prijevod, nego pitanje izvedeno iz
citata.
374
375
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najvea kriza?
Frankl sintetizira svoje uenje knjigom 378 koju je ponio u
kon-centracioni logor i radi koje je ostao iv. Zato? Paracelsus
je, prema Franklu,379 rekao da bolesti potjeu iz kraljevstva
prirode, a ozdravljenje dolazi iz kraljevstva duha.380 A. Camus
jednom je rekao:381 Doista po-stoji samo jedan filozofski
problem ... Suditi o tome ima li ili nema smisla ivjeti. Kako
smo ve vidjeli, dananje drutvo udovoljava sva-koj potrebi
osim jednoj: potrebi za smislom.
Tehnologija nas je liila potrebe da rabimo nae
sposobnosti o-dravanja u ivotu. Ako 15% radne snage
uporabom tehnologije moe osigurati potrebe itave populacije,
javlja se problem nevanosti. Istra-ivanja su pokazala da je
narkomanija ea u studenata koji ne vide svrhu ivota.
Njegovo je zapaanje da tranje za sreom upravo prijei sreu.
To je najvidljivije u traenju zadovoljstva u spolnosti, a
posljedica su spolne neuroze. to mukarac vie eli pokazati
svoju potenciju, to je vjerojatniji neuspjeh, a to ena vie eli
doivjeti orgazam, to je vea vjerojatnost frigidnosti. Prava
suprotnost aktivnosti nije pasivnost, nego mo recepcije, tj. vita
activa i vita contemplativa. Treba znati odgajati, reprocesirati i
restrukturirati osjeaje. Ljubav je time po Franklu382
samotranscendencija.
Spolnost je samo fiziki izraz metaseksualnog. ovjek koji
nije u stanju voljeti, neizbjeno zavrava u promiskuitetu. Tu se
ovjek ne o-bazire na jedinstvenost svog partnera i to
onemoguuje istinski ljubavni odnos. Kvaliteta se ne moe
nadomjestiti kvantitetom. Frankl nas upo-zorava da se sloboda
moe degenerirati u svojevoljnost ukoliko nema odgovornosti.
Na kraju neto za osobe koje ele razvijati stvaralaki
Frankl, V. Neujan vapaj za smislom. Zagreb, 1981.
ibidem, str. 20.
380
Moja je teza da i bolesti dolaze iz bolesti duha, preciznije srca. Kad bih mogao voljeti Boga kao
to on mene voli, ne bih uope nikad bio bolestan. Jedna moja prijateljica (Vesna Crnkovi) upravo
je na tom putu. Htio sam joj pomoi, a preko nje me Bog divno ui. Nadam se da e i druge po
Hrvatskoj kad objavi svoja svjedoenja.
381
Camus, A. Mit o Sizifu. Zagreb, 1971., str. 11.
382
Frankl, V. Neujan vapaj za smislom. str. 75.
378
379
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subjektivitet:383
Kao zdravo oko koje samo sebe ne vidi, ovjek
najbolje ispu-njava samoga sebe kada zaboravlja i ne
misli na sebe, kad se jedno-stavno daje.
Moe li se tako definirati autopoiesis? Zaboravljajui sebe,
postaje osjeajniji, a dajui sebe, kreativniji. Volja za smisao
gotovo je najjaa sila koja vlada ovjekom. Optimalna
motivacija u sportu (i ivotu) zahtijeva da se svaki pojedinac
natjee ponajprije sa samim sobom (samorefe-rentnost), a
nikako s drugima i to je spoznaja koju vrijedi dublje istraiti te
to prije poeti prakticirati. Kad bismo samo u tome uspjeli,
imali bismo vrlo brzo visoke stope rasta, visoku kvalitetu
proizvoda i usluga i velike plae.
ovjek sam sebi stvara vlastitu stvarnost, stvara
sebe. TO JE AUTOPOIESIS. To postaje ne roenjem, nego
smru.384 Teko da uope slutimo kako je smrt dobro smiljena,
to sve znai i koliko krije iza sebe... Moe li to pomoi onima
koji su izgubili najdrae? Ovdje je vrijedno spomenuti knjigu V.
Krmpoti Brdo iznad oblaka. Komu sam god preporuio tu
knjigu, naao je dublji smisao. Nekima su ve ro-ditelji ubili
volju za samoostvarenjem, nekima su nastavnici, a
nekima su ili e rukovoditelji i suradnici. Zaponimo s
proizvodnjom samih sebe u snane subjekte koji se nee bojati
dijaloga sa sobom i s bilo kim. Sve je to predigra da brusimo
miljenje kako bismo napokon poeli kvalitetnije proizvoditi za
svjetsko trite jer za sada nam se roba vraa ili uope ni ne
ode uslijed niske kvalitete.
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Samosvijest
Mogu li se odvojiti od svojih misli ili osjeaja te ih
ispitati i promijeniti?
Jesam li svjestan svojih osnovnih paradigma i uinka
koje ima moje ponaanje i rezultate koje postiem u
ivotu?
Jesam li svjestan razlike izmeu svojeg biolokog,
genealo-kog, psiholokog, sociolokog naslijea i svojih
vlastitih du-bokih unutarnjih misli?
Kada odgovor drugih ljudi dovodi u pitanje nain na koji
ja vidim sebe, jesam li u stanju procijeniti tu povratnu
spregu nasuprot dubokog osobnog samopoznavanja i
nauiti iz toga?
Savjest
Osjetim li ponekad unutarnje poticanje da bih trebao
uiniti neto ili ne bih trebao uiniti neto to sam na
putu uiniti?
Osjeam li razliku izmeu drutvene savjesti, onoga
to je drutvo odredilo da cijenim i svoje vlastite
unutarnje smjernice?
Osjeam li u sebi istinitost naela istinskog sjevera
kao to su potenje i pouzdanost?
Vidim li uzor u ljudskom iskustvu vei od drutva u
kojem ivim koji potvruje bitnost naela?
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Slobodna volja
Jesam li u stanju dati i odrati obeanje prema sebi
jednako kao i prema drugima?
Imam li sposobnosti djelovati u svojim osobnim i
unutarnjim imperativima ak i kad to znai plivati
uzvodno?
Jesam li razvio sposobnost postaviti i postii znaajne
ciljeve u svom ivotu?
Mogu li podrediti svoje raspoloenje prema svojim
obvezama?
Stvaralaka mata
Mislim li unaprijed?
Vizualiziram li svoj ivot izvan trenutne stvarnosti?
Rabim li vizualizaciju da pomognem reafirmiranju i
ostvari-vanju svojih ciljeva?
Traim li nove, kreativne naine da rijeim probleme u
raznim situacijama i cijenim li razliite stavove drugih?
Postojanje savjesti jedna je od najire potvrenih
koncepcija u psi-holokoj, sociolokoj, religijskoj i filozofskoj
literaturi u najnovije vrije-me. S. Freud rekao je da je savjest
uglavnom proizvod naeg ranijeg ivota i kulture. C. Jung
priznao je drutvenu savjest, ali je takoer go-vorio o
kolektivnoj nesvjesnosti koja prodire u sam duh svih mukaraca i ena. Unato klasicima i suvremenim autorima, veina
nas ivi i radi u okolinama koje ne njeguju razvoj savjesti. 385 Da
bismo uli jasno savjest, esto se od nas zahtijeva da budemo
mirni.386 Mi smo pre-plavljeni aktivnostima, bukom,
drutvenim i kulturnim uvjetovanjima, porukama medija i
izopaenim paradigmama koje otupljuju nau sen-zibilnost
prema tom tihom unutarnjem glasu koji bi nas nauio prirodnim (Eros) i boanskim (Agape) principima. Ako ostanemo i
traimo duboko otvorenim srcem, moemo dirnuti u taj
Zato? to itatelj kvalitetnije odgovori na to pitanje i to vie bude takvih, prije emo doi do
100 milijardi dolara.
386
Be still, and know I am God.
385
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I jedni i drugi, kako im raste mo (financijska i politika), zaboravljaju da su samo obini ljudi
koji su stjecajem okolnosti doli do poloaja koji im omoguuje manipulaciju onih od kojih su postavljeni, ili kojima su se nametnuli. To je klasini alopoiesis. Autopoietino bi bilo kad bi dotini,
umjesto da vladaju, suraivali na principima samoorganizacije s tim istim ljudima.
398
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Saetak
autopoietinog
psihologiji
pristupa
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a ne kao svrha; presti, pokretai su veine ljudi, pa i psihologa koji ne ive svoju struku, nego imitiraju ivot. Ovdje se
kriju klice naih blokada u razvoju, ali shvatimo da su nam
kninski balvani donijeli ljepu slobodu no to smo mogli i sanjati
prije Oluje. Da smo u vojnim uspjesima prepoznali Boji prst, ne
bi bilo ubijanja staraca i paljenja srpskih domova i pljake.
Bojim se dana kad e nam Bog preko hrvat-skih Srba vratiti
njihov Bleiburg 1995., kao to je njima, po miljenju Darka
Mihajlovia, vratio za 18. 11. 1991. To ne mogu znanstveno
obja-sniti, ali kad Hrvati i Srbi naue ivjeti Novi zavjet, Balkan
e postati iva metafora raja na zemlji. To e biti vee udo od
100 milijardi dolara GNP-a, ali sam duboko uvjeren da je primjer
sprege realnog i idealnog, zbiljskog i umnog.
to ovjek moe biti, to mora biti. Kognitivni su
kapaciteti samo u funkciji zadovoljenja potreba, poveanja
emocionalnih prihoda (radosti) i smanjenja rashoda (straha,
tuge i srdbe). Na petoj razini rad pred-stavlja istinski uitak i
ovdje se tek stvaraju uvjeti za istinsko shvaanje kako je
imperativ da rad bude prva potreba. Ta je potreba ono na to
moe, ali i mora nadoi svatko kad shvati sebe, svoje istinske
potrebe i zapone rad na vlastitom razvoju. Stoga je vano
pitanje Tko sam ja? Osobni razvoj svakog od nas prolazi faze
koje je Maslow opisao. Zbi-ljsko je (bez)umno u ovisnosti jesmo
li na petoj ili nioj potrebi. Stres zbilje i vraanje u prolost
neminovne su reverzibilne operacije dok ne spojimo Eros i
Agape, kauzalitet i finalitet. Svi zbiljski problemi uistinu nam
darove nose. Samoreferentnost je osnova autopoietine
psihologije. Danas je malo tko svjestan svojih unutarnjih
mogunosti i veina nas se podcjenjuje u moralnim i
intelektualnim
dometima.
Zdravog
ovjeka
motivira
prvenstveno potreba za razvojem i samoostvarenjem vlastitog
potencijala! Tko e bolje i prije shvatiti da su graani Hrvatske
moralni i intelektualni kapital? Je li graani (bottom-up pristup)
ili Vlada i eko-nomisti (top-down pristup)? Hoe li obje strane
slabo i sporo, ili odlino i brzo? Tu je bit strategije razvitka
Hrvatske.
Sumnja u razvojni potencijal ovjeka izvor je niza neprilika
u koje dolaze pojedinci i zajednice, a u velikoj mjeri i naa
ekonomska i po-litika kriza slijedi iz nerazumijevanja
psihosociolokih saznanja. Samo-ostvarene osobe manje su
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4.
TEHNOLOGIJA I
(SAMO)
ORGANIZACIJA
Uvod
Vrlo esto srljamo u tehnologiju, ekonomiju, politiku, a da
unutar sebe nismo izvrili razlikovanje i integraciju osjeaja,
miljenja i govora da bismo mogli djelovati. Iz tog razloga ne
znamo djelovati, ne znamo se samoorganizirati, nego nas
ekonomske i politike sile, znai neto izvan nas, izvan nae
boanske prirode (to je alopoietino), odreuju vie nego to
bismo to eljeli. Svi smo mi naprosto, uslijed kaotinosti u nama
i meu nama, premala masa za tehnoloku silu koja nas tjera
na sve veu kvalitetu i produktivnost rada.
Suvremene znanstvene discipline u velikoj su mjeri
determinirane preddijalektikim (Descartes) i postdijalektikim
(Comte) pristupom te se osjea nedostatak dijalektike, ope
povezanosti i proturjenosti pojava i procesa. Tehnologija u tom
pravcu nije izuzetak. Relativno je kasno nastala kao znanstvena
disciplina, a uzrok je u nedovoljnoj razvijenosti rada sve
donedavno. Kada je ovjek krenuo u svemir, kada je postao
osnovno ogranienje u radnom procesu, otvorilo se ogromno
podruje istraivanja: odnos ovjeka i sredstva rada. Upravo
ovdje osnovno je ogranienje u razvitku proizvodnih snaga, u
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Povijest tehnologije
Nitko ne zna jesmo li izgnani iz raja, ili smo nastajali
istom e-volucijom. Tehnikom povezivanja top-down i bottomup pristupa to vie nije nerjeiva proturjenost nego ansa za
kreativnije spoznaje i djela. Sve sam sigurniji da smo podijeljeni
na mistike i one koji poznatim znanstvenim metodama
otkrivaju autopoiesis (dobro, istinito i lijepo). Rijetko sam
susretao istinske znanstvenike, a jo manje istinske mistike, a
najmanje one koji trae boansku sintezu. Krenimo bottom-up.
Rabei i razvijajui ruku kamenom i toljagom, ovjek je
postajao gospodar prirode. Uz ruku zajednikim radom sve se
vie razvijao govor bez koga je nemogue zamisliti daljnji
razvitak rada. Trei bitni fenomen jest koritenje vatre. U
iskopinama kod Pekinga, gdje su ljudi ivjeli vjerojatno prije
500.000 godina, naene su debele naslage pepela. Stoljeima
su ljudi traili zgarita dok nisu nauili da kvrgavi panj gori
danima, a kad se otkloni pepeo, opet plane plamen koji
poboljava kva-litetu gomolja i mesa za prehranu te poveava
sigurnost u spilji. Istra-ivanja pokazuju da se plamen nije
uskraivao ni neprijateljskim ple-menima. Tako su toljaga,
vatra i govor prva trijada rada, a to trojstvo materije,
energije i informacija sveto je trojstvo razvoja rada. Sljedee je
otkrie luk, taj najvaniji lovaki pribor za koji je poticaj bilo
elastino mlado drvo ili nategnuta ivotinjska tetiva. Lov je
zahtijevao sve otrije i iljatije kamenje i strijele. Iz te
interakcije vjerojatno se razvila prva iskra kao proizvod trenja
kamena o kamen ili drveta o drvo. Iz toga se razvila prva
builica, gdje dva ovjeka pomiu gudalo amo-tamo i okreu
ka-meno svrdlo. Ono bui rupu u drvetu, kamenu, kosti, a tomu
pomae sitni pijesak i voda. Razvija se s vremenom sluajnim
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Informatizacija drutva
Pogledajmo spoznaje XX. stoljea i vidjet emo da fizika i
kemija suvereno dominiraju tehnolokim promjenama, a u
stopu ih prati bio-logija. Tehnoloki su vrh informatika
tehnologija i biotehnologija. O-stale znanosti jo predstavljaju
runo pae iz Andersenove bajke. Sve dublje prodiranje u
strukturu materije (Rutheford, Bohr, Schrieffer itd.) dovelo je do
spoznaje veza strukture i svojstava koja omoguuju svje-tlosna
vlakna, nove materijale od keramike te polimera to zamjenjuju
klasine sirovine pomou kvalitetnijih svojstava i manjih
trokova.
Einsteinovom formulom E = mc2 uspostavljen je most
izmeu ma-terije i energije. Sada se zna da u gramu materije
ima energije kao u milijun tona ugljena i pitanje je samo kada
e to prestati biti samo puka teorija. Atomske elektrane,
brodovi na atomski pogon vie nisu utopija. Elektricitet, raritet
19. stoljea, ve je domain u svakom stanu, a in-dustrija se
bez toga ne moe ni zamisliti. Prouavanje zvunih valova
dovelo je do primjene ultrazvuka. Istraivanje svjetlosti dovelo
je do otkria lasera, a irenje elektromagnetnih valova do
telekomunikacija (telefon, radio, televizija, elektronska pota do
suvremenih baza po-dataka s kojima se komunicira putem
svjetlovoda na kontinentalnim udaljenostima). Tako cijeli svijet
postaje globalno selo, vjerojano oaza u svemirskoj pustinji.
Najvei proizvod XX. stoljea jest kompjutor. Isprva s
elektronskim cijevima, kasnije s tranzistorima, a u najnovije
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jer su slabe povratne sprege koje bi taj proces trebale regulirati. Wattov regulator prolaska pare model je kibernetskih
elja u tehnologiji, ekonomiji i pravu, ali uenje, i individualno i
kolektivno, tako je sporo i neuinkovito da se sve ee
razmilja to vie ovjeka udaljiti iz procesa proizvodnje putem
automatizacije i robotizacije. U zadnjih desetak godina shvatilo
se, prvo na MIT-u, a sada gotovo na svim visokorazvijenim
tehnolokim sreditima u svijetu, kako treba razvijati
cjelokupnu organizaciju kao samouei sustav. Naa bi komparativna prednost mogla biti u tome to jo malo tko vidi da je
ne-ophodno razvijati autopoietski sustav koji implicitno u sebi
sadri i organizacijsko uenje, ali i ne samo to. Time 3-5 puta
vee mirovine i plae uope ne bi bile problem. Zaista je
neshvatljivo kako nai vodei ljudi u gospodarstvu i politici ne
sagledavaju ogromne tehnoloke po-tencijale koji su nam da
dohvat ruke. Jesu li vie krivi proizvoai ili potroai?
Osnova za ostvarenje sekundarnog kibernetskog pristupa
koji je najblii autopoiesisu, simulacija je eljenog procesa.
Ovdje se najbolje simuliraju fizikalne zakonitosti (energetski
tijekovi, mikroelektronski tijekovi, meteoroloki proces), slabije
kemijski, jo slabije bioloki (model virusa), a najslabije
ekonomski, psiholoki i drutveni procesi. Najnoviji hit u
tehnolokim sintezama izvodi Kevin Kelly 407 jer je najdalje
otiao u autopoietinom poimanju tehnologije. On u svojoj knjizi
Out of Control iz 1994. zastupa naelo bottom-up kontrole,
otkriva stalne neravnotee, trai rastue prinose. Evoluciju time
interpretira kao sustavno upravljanje grekama.
Po njemu, priroda ne zna matematiku, fiziku ili kemiju,
nego bio-logiku, a mi iz toga moemo nauiti stvarati po istim
naelima. To e dovesti do umreene ekonomije i veih profita.
Ako je Svevinji znao to radi, a mi smo nositelji boanske biti,
tada su i nai proizvodi konti-nuiranost prvog pokretaa. Znai
trojstvo: Bog ovjek stroj.
Bog je klonirao sebe u ovjeku, a ovjek sebe u stroju. Ako
tomu prilazimo alopoietski, imamo suvremenu tehnologiju sa
407
http://www.hotwired.com/staff/kevin.
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prijedlog o
stvaralaki
McNamara,
shvatili su
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njegove moi.
Japan je, za razliku od Jugoslavije, na okove 1970., 1973. i
1979. reagirao ubrzanim racionalizacijama i inovacijama. Mi
smo, u pretho-dnoj dravi, bili previe pod zatitom sustava kao
da smo emocionalno i intelektualno nedozreli, a takav se
mentalitet jeftino plaa na svjetskoj ekonomskoj i politikoj
sceni. Mora li nam biti jo gore da se probude nai
potencijali?421
Moda nam za ilustraciju izlaska iz tehnoloke krize moe
biti primjer savjet Nippona koji se usredotouje na kamere,
nekoliko dana nakon kapitulacije 1945. Kako se ponaaju nai
veliki kolektivi? ekaju da im drava rijei probleme. Jesmo li
navedeno dovoljno izuili pa stvorili temelje i poeli otkrivati
meu vlastitim kadrovima one koji su u stanju podii
tehnoloku razinu. Koliko je naih direktora i lanova nadzornih
i upravnih odbora tehnoloki pismeno i ukoliko jesu, to ih
ograniuje ako znaju za CAD/CAM, CANBAN, COPIX, OPTIM-u,
MRPS, ASUP i druge teorije i metode iz arsenala dostignua
znanstve-notehnike revolucije? U zadnje se vrijeme upozorava
odgovorne kako bi mogli odgovarati za svoje propuste. Bilo bi
bolje kad bi umjesto prijetnji i politiari i gospodarstvenici
poeli sustavno uiti. Tu je naa ogromna ansa koju za sada
malo tko vidi: Hrvatska kao samouea drava, kao samouei
globalni holding od slavonskih ravnica do Ja-drana. Od koga to
moemo najbolje nauiti?
Dr. improvement
Najdublje je u tehnoloku bit stvaranja uao Shigeo
Shingo.422
Ako nema snanog finaliteta, preostaje jedino kauzalitet, a to znai da nam uistinu mora biti
jo gore.
422
Imao sam sreu biti s njim i dva dana razgovarati upravo u vrijeme kad sam otkriven kao neprijatelj samoupravnog socijalizma. Strahovito mi je pomogao jer dok su me prijatelji izdavali,
globalno selo poelo mi se otvarati. Od 1977. nisam previe mario za jugoslavensko okruenje jer
sam dobro prouio stanje u OUN-u, WB-u i MMF-u. Znao sam, kao to to znam i danas, da nam
nita posebno dobro ne moe doi od tih vrhunskih licemjera koji svijetu priaju o slobodi, ljud421
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P (p r od u ktiv n ost r ad a) =
r ez u lta t r a d a
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v r ijem e
n o v a u p o tr eb n a v r ijed n o st
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v r ijem e
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predplaniranja:
vrijeme otpreme (TO),
vrijeme ciklusa (TC).
Vrijeme otpreme (TO) vrijeme je izmeu narudbe i
otpreme, a vrijeme ciklusa (TC) vrijeme je od poetka
proizvodnje do zavrnog proizvoda (serije).
Ako je vrijeme za otpremu koje zahtijeva naruitelj due od
vre-mena ciklusa proizvodnje (TO > TC), proizvodi se prema
narudbi. Ako se meutim zahtijeva due vremena za
proizvodnju od elje naruitelja da eka (TO < TC), postavlja se
meuskladite na neko pogodno mjesto u proizvodnji kako bi
ostatak vremena proizvodnje bio krai od vre-mena otpreme
(TC < TO).
Da bi se jedan automobil otpremio za deset dana poslije
narudbe s bilo kojeg kraja Japana, postupak je sljedei:
Istog dana kada prometna funkcija Toyota Motor Salesa
dobije narudbu, prosljeuje ju do proizvoaa Toyota
Motorsa
Raunalom Toyota Motors alje nalog pogonu u kome se
obavlja montaa automobila
U roku od dva dana traeni automobil naputa pogon
Za transport je predvieno 6 dana, a ostatak od 2 dana
pred-stavlja rezervno vrijeme
Za standardne tipove automobila Toyota Motor Sales ima
skladite na tritu kako bi se osigurala direktna isporuka, a
skladite se po-punjava prema potrebi.
Toyota automobil moe se proizvesti za dva dana. Radi
toga se karoserija i tei dijelovi proizvedu ranije na osnovi
prognoze. Ono to se obavlja tijekom dva dana jest lakiranje i
montaa po zahtjevu naruitelja. Stoga se moraju prethodno,
na osnovi istraivanja trita, posjedovati podaci o tipovima i
inaicama koje e se vjerojatno prodavati. Toyota Motor Sales
dva puta godinje ispituje razvoj potranje na tritu. Ovo se
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Fleksibilnost planova
Godinji, polugodinji i tromjeseni planovi ne provode se
dire-ktno u smislu izdavanja naloga za proizvodnju. Ovi su
planovi vie prethodna informacija sudionicima u proizvodnji o
nalozima koji se mogu oekivati, dok je stvarni nalog za
proizvodnju u obliku detaljnog plana koji se daje zavrnoj
montai. ak je i detaljan plan predmet neprekidne popravke u
zavisnosti od pristizanja narudaba. Tako po-stiemo zavrnu
montau koja nije pod utjecajem plana proizvodnje, nego je
direktno voena nalozima kupaca. Osiguranje materijala za
zavrnu montau obavlja se po sustavu supermarketa,
odnosno, im doe do pranjenja sanduka s nekim dijelovima
na liniji montae, alje se nalog za nadopunu isporuitelju ili u
proizvodnju.
To je sustav koji sie (vue) (polu)proizvode iz prethodnih
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izve-deno naelo:
proizvodnja (poslovanje) bez gubitaka
Prema tome, kad se uvodi SMED sustav ili ZQC, nije cilj
samo smanjenje pripremnozavrnog vremena, odnosno
postotka defektnih proizvoda. Istodobno se eli, uz poveanje
produktivnosti i kvalitete proizvoda, sniziti trokove. Isto tako,
JIT proizvodnja, kao to je ve istaknuto, sinkronizacijom
vremena i balansiranjem kapaciteta znaajno utjee na veliinu
angairanih sredstava.
Shingo kae: Prilikom izrade kalkulacije esto se na
cijenu gleda kao na funkciju trokova; primjenjuje se tzv.
trokovno naelo:
Trokovi + Dobit = Prodajna cijena
Pretpostavimo da se proizvodi ne mogu prodati, bilo zbog
ne-dovoljno uinkovite prodaje ili nezanimljivog proizvoda.
Drugi nain koji on zagovara jest netrokovno naelo: na
cijenu gledati kao na neto to se utvruje od strane trita
(kupca). Tada je:
Prodajna cijena + Trokovi = Dobit
Naalost, jo uvijek veina kod nas primjenjuje trokovna
naela i tada zakljuuje ovako:
Cijena nafte otila je gore, prema tome moramo
poveati cijenu elektrine energije.
PDV je 22%, moramo poveati cijenu.
Zarade su poveane, moraju se poveati cijene.
Poveavati je cijene lako, ali nas to ostavlja u alopoiesisu.
Ako se, suprotno ovome, cijena promatra kao konstanta
utvrena od strane utjecajnih initelja, trita, interes e se
usredotoiti na trokove. Ovo je autopoietski nain razmiljanja.
Jedini nain da se osigura dobit jest smanjenje trokova, a ovo
se moe postii konzekventnim eliminiranjem svih vrsta
rasipanja. Na to ukazuju i gornje dvije jednadbe. Iako su
matematiki gledano one istovjetne, po logici stvari one se
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Prva
skupina
gubitaka
podrazumijeva
eliminiranje
aktivnosti u proizvodnji i poslovanju koje ne stvaraju novu
(uporabnu) vrijednost, dok druga upuuje na razvoj proizvodnje
prema zahtjevima trita.424
Eliminiranje svih oblika rasipanja Shingo opisuje kao nain
cije-enja vode iz suhog runika, ili, kae on: Kada elimo
osuiti barut, tada nije dovoljno odstraniti vlagu s povrine
zrnaca baruta. Mora se odstraniti i vlaga koja se zadrala u
kristalima zrnaca baruta. Primi-jenjeno na industriju to znai
da nije dovoljno eliminirati samo oi-gledna rasipanja, nego
primijeniti kritiku analizu za eliminiranje i onih rasipanja koja
se obino smatraju kao normalna. Ovo je sve razvijeni svijet
znao prije 10-20 godina, a mi danas nismo uli dovoljno ni u
ISO sustav kvalitete, a kamoli da se usmjeravamo na svoenje
greaka na nulu i organizacije procesa proizvodnje u pravi as,
ni prerano, ni pre-kasno. Tu su nam anse da za 5-10 godina
poveamo 3-5 puta plae.
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akumulatora ovjeka i
vjetra, zemlje. U doba
14 milijuna konja i 24
prirodnih kamata, nego
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troi. Nadam se, a volio bih kad bi to bila i vizija itatelja, kako
e ubrzo u nas samoobrazovanje zamijeniti obrazovanje jer je
posljednje alopoietino. Isto tako, danas lijenik proizvodi
uslugu, a zanemareno je bolesnikovo staranje o sebi, to je vie
u skladu s au-topoiesisom. Veliki standardizatori i specijalizatori
tako su ili ruku pod ruku i doveli nas do ruba prirodne,
ekonomske i socijalne katastrofe.
Tree je naelo sinkronizacije te se tako sve obitelji diu
u isto vrijeme, jedu u isto vrijeme, putuju do radnog mjesta,
spavaju, pa ak se i manje-vie vole u isto vrijeme. Sljedee je
naelo koncentracije te malo kompanija proizvodi veliki
postotak roba. Naelo se maksimizacije vi-soko vrednuje
(najvii neboder, najvea brana), a vrhunac je svakida-nja
pjesma u Matsushita Electric u Japanu:
Dajmo sve od sebe da proizvodnju
unapredimo i da ljudima u svijetu bez kraja
i konca nau robu otpremamo
kao voda to iz kladenca iklja.
Rasti, o industrijo, rasti, rasti
O harmonijo i iskrenosti
O Matsushita Electric.
Ono to smo postigli na razini domovine 1991., moramo
postii na razini svakog doma i tvrtke, no to e zahtijevati drugi
pristup vlasnitva od ovog alopoietinog koji nam se jo uvijek
nudi.
Drugi je val centralizaciju razvio do prave umjetnosti. Sva
su ta naela slijedila iz raskola proizvoaa i potroaa te
jaanjem trita. Elite svih drutava drugog vala morat e se ili
prilagoditi informatikoj tehnologiji, ili nestati. Dok je seljak,
digavi pogled s njive, na horizontu ugledao dvorac ili crkveni
toranj i znao tko upravlja, u drugom je valu vlast anonimna. To
su oni. Na vlast nisu doli ni vlasnici, ni radnici, nego
integratori, a mo je poivala na kontroli integracijskih procesa.
Bivi sekretar za financije SAD-a izjavio je Toffleru: Nije
svojina ono to je bitno, nego kontrola. Kao glavni direktor
ja ba to imam. Idue nedjelje imamo sastanak akcionara, a ja
raspolaem s 97% glasova. Osobno posjedujem samo mali dio
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Informatika i autopoiesis
Vidjelo se kako je tehnoloki proces preao do sada dvije
faze obradu materijala i energije, a sada se ulazi u
informatiku eru. Ovdje su mnogi pred okom jer ne shvaaju
procese iji su sudionici. Ve bi se moglo zakljuiti da je sve to
se zbiva rezultat logike i matematike, a dublje, kvalitete i
kvantitete. Poremeaji nastaju kad se ne razumiju ti procesi,
preciznije kad se ne zna mjera. Ovdje se, kako se moglo vidjeti,
ve i Hegel namuio i ostavio otvorenim jer jedino ovdje nije
otkrio trijadu. Dao sam naslutiti kako matematika statistika
pomae u od-govorima, no jo e trebati dosta posredovanja
fuzzy skupovima kako bi se shvatila logika procesa. Godine
1900. D. F. Hilbert441 uputio je tri pitanja matematiarima: je li
matematika potpuna, je li konzistentna i je li odluiva?
K. Godel 1929. odgovorio je na prva dva pitanja
kodiranjem ma-tematikih pravila i formula brojevima. Reklo bi
se da se posluio uni-verzalnim jezikom prirode i zakljuio da
uvijek postoje dodatni kodni brojevi, tj. tvrdnje koje se ne mogu
izvesti iz onih to ve postoje. Smijemo li zakljuiti kako se iz
matematike ne moe izvesti logika, ali da obrat vrijedi!?
441
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Razvoj proizvoda
A. Kosteli,448 naalost takoer ve pokojnik, pokazao je da
je pionir na tom podruju kod nas. Za razvoj proizvoda prvo se
definira osnovni i sekundarni proces u proizvodu, a zatim
algoritmi oblikovanja dijelova i sprezanja elemenata i sklopova
u cjelinu proizvoda. Kori-tenjem baze podataka o strukturama,
funkcijama i algoritmima trans-formacije na osnovi kriterija
optimalizacije dolazi se do CAD-a, a te su teorijske osnove dane
prije jednog desetljea. U meuvremenu smo imali priliku
pratiti svijet i biti na razini najrazvijenijih, ali nismo re-agirali na
448
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vremenom
za
osvajanje
novih
proizvoda.
Tako
je
automatizacijom prorauna produktivnost po-veana do 3 puta,
a kod izrade dokumentacije do 6 puta. Analiza rada pokazala je
da 30% otpada na tehniko crtanje, 20% na traenje novih
rjeenja, na konstruiranje 15%, na proraune 15%, a ostalo
20%.
Razvoj procesa
Pogledajmo kakvo je stanje u domeni razvoja procesa.
Inspiriran suradnjom s A. uraeviem, B. Gornik 450 istrauje te
probleme. Po njemu, jednostavnost ili sloenost procesa zavisi
o koliini informacija potrebnih za voenje procesa. to je
manje informacija potrebno, to je proces jednostavniji. Slini
procesi sadre identine informacije. Izvo-enjem procesa
mijenjaju se neka svojstva predmeta rada. Svi se do-gaaji u
procesu klasificiraju u sljedee:
tehnoloka operacija;
kontrola;
transport;
skladitenje;
zastoj.
Prva tri oznaavaju neki rad, dok su preostala dva
posljedica ne-dovoljne sinkronizacije procesa. Dok je
skladitenje organizirano miro-vanje, drugo je sluajan dogaaj.
to je loija sinkronizacija radnih do-gaaja, to je nia razina
organiziranosti procesa proizvodnje, a time e proizvodni ciklus
biti dui. Da bi se dobio uvid u strukturu procesa, neophodan je
uvid u uestalost dogaaja te njihove meusobne veze.
Markova matrica na jednostavan nain prikazuje proces.
U Markovoj matrici u sumama redaka i stupaca vidi se
uestalost dogaaja, s tim da se u redovima vide sljedei
Homogenost procesa proizvodnje i njezin utjecaj na iskoritenje kapaciteta, meuoperacijske
zastoje i trajanje proizvodnog ciklusa, Strojarstvo, 1977., str. 5-11.
450
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Razvoj organizacije
Poduzee je sloen autopoietini sustav s dinamikom
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Tribologija
Na redu je eksploatacija proizvoda. Krenimo tu od pojma
Jednom mi je prilikom moj potencijalni doktorand Grbavac neto rekao to nisam stigao detaljnije istraiti. Moda bi dijalog vrsnog inenjera i vrsnog ekonomista dao rjeenje i bez vrsnog
sociologa!
453
Z. Mri knjigom Isus sugerira da se religioznost sagledava u duhu: Hic Rhodus, hic salta.
to bi Isus napravio da je na naem mjestu? Antitezu moemo nai u odgovoru velikog inkvizitora
Aljoe u Idiotu F. M. Dostojevskog. Mri i Dostojevski definirali su nam obale nae modre (Dizdar)
rijeke!
452
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Mr. Kompjutor
Iz prethodnog vidjeli smo da je kompjutor parni stroj nove
etape razvoja. Kolika je to brzina moe se vidjeti iz usporedbe
da bi Boeing, da je proao za 25 godina takav razvoj, kotao
500$, obiao bi zemlju za 20 minuta i potroio bi 25 litara
goriva. Trokovi kompjutora padaju 25% godinje, a memorije
ak 40%. Brzina se za 25 godina poveala 200 puta, a
potronja energije smanjila za 10.000 puta. Danas
mikrokompjutor moe ponuditi za 500$ isto to i mainframe u
1960. i minikompjutor u 1970. Iza svega stoji zakonitost koju je
otkrio R. Moore po kome se svakih 18 mjeseci parametri
Strojarstvo (1977), str. 203-206.
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udvostruuju.
Razvoj je omoguio interakciju ovjeka i stroja te gotovo
nije po-trebno tehniko predznanje. Godine 1981. prodaja je
bila u toj domeni 2.2 milijarde $, a 1985. 6 milijarda $, danas je
samo B. Gates bogat 100 milijardi dolara (pet puta vie no 1,5
milijuna nas koji radimo u RH), a sve je zapoelo 1975. U biti
kompjutor je stroj koji prima, obrauje, sprema, manipulira i
komunicira informacije. ovjek to radi s osjea-jima, a
budunost je u autopoietinom sprezanju tih fenomena jer se
sve za sada dogaa alopoietino. Programski se razbija zadatak
u logike operacije koje se svode na binarne brojeve 0 i 1, a u
sekundi se moe uiniti na milijune operacija.
Srce je kompjutora mikroprocesor koji obavlja aritmetike i
logike funkcije i nadgledava cijeli sustav. Sljedei je dio
memorija u koju se spremaju instrukcije i podaci. Ostali ipovi
upravljaju s ulazno-izlaznim podacima i operacijama kontrole.
Informacija se unosi preko tastature ili s magnetskih medija, a
izlaz je na monitoru, ili obinom TV ekranu, ili tampau.
Modem slui za konverziju digitalnih signala preko svjet-losnih
linija i otvara mogunosti ulaska u baze znanja. Svi mikrokompjutori nisu personalni, oni mogu i upravljati strojem. Trend
je raz-voja vea veliina rijei (irina putanja podataka) i
frekvencija (ele-ktronski sat koji sinkronizira kompjutorske
operacije). Ako se rije po-veava, operacija se moe obaviti u
manje ciklusa, a ako se frekvencija poveava, to je vie ciklusa
u sekundi.
Teorija mree
Zahvaljujui razvitku Interneta, moemo shvatiti logiku
mree i dobiti ideju umreavanja. Zanimljivo je, barem ukratko,
prikazati la-nak455 gdje sam prvi put sagledao novu kvalitetu u
informatikoj
tehno-logiji.
Kasnih
ezdesetih
i
ranih
sedamdesetih godina poeo sam uiti i raditi Fortran i trebalo
mi je gotovo godinu dana da ovladam progra-miranjem. Bilo
455
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Tehnologija i (samo)organizacija
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Tehnologija i (samo)organizacija
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(postoji
vie
vremena
za
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svaku nau obitelj, za svaku nau tvrtku jer tko ne bude htio i
znao uiti, nema priliku za opstanak, a o razvoju da ni ne
govorimo.
N. Mc Innis citira Lao Cea, koji nas ui da je rukovodstvo
naj-uinkovitije gdje ljudi kau da se stvari dogaaju same
po sebi pa bi se moglo zakljuiti kako je veliki kineski mudrac
zaetnik autopoietine teorije. Projektanti smatraju da je mrea
kao voka za koju prolaznik treba nauiti kako da bude jo
bogatija. Cilj je mree povezati one koji trebaju
informaciju s onima koji je imaju. To je model za slobodno
sveuilite gdje su nastavnici i studenti definirali predmete i
podruja koja nisu bila u slubenom programu, a gdje postoji
potranja. U svijetu je poelo uenje preko Interneta, a ja sam
sretan to smo i mi aktivni stvaratelji na tom planu.458
Mrea je, posebno WWW, svjetionik, bolje reeno atraktor
koji e kaos pretvarati u autopoiesis ukoliko dobro
strukturiramo i procesiramo znanja iz biologije, filozofije,
psihologije, tehnologije, ekonomije, prava itd. Mrea omoguuje
povezivanje ljudi koji znaju i koji ele znati. Na listi se navodi da
to se dobro zna, moe se uiti druge. Tako se stvara
impresivno podruje mogunosti uenja. Mjesne novine daju
informacije o mrei, a i mjesni radio.
Tako postoje seminari i konferencije koje vode ministri,
predsje-dnici banaka, domaice itd. Moe se zakljuiti kako vie
nisu tehnika ogranienja za autopoietinu organizaciju. Ona su
u srcima i glavama ljudi te financijama ako drutvo nije
dovoljno moralno i intelektualno jako i ne vidi budunost.
Kako bismo razvili novu relaciju u naoj misaonoj mapi,
Rat me 1991. natjerao, posebno bitka za Vukovar, na aktivnije ukljuivanje u mreu. Godine
1992. obilazim Njemaku i SAD i uivo vidim koliko njihovi studenti i profesori rade na mreama,
u 1993. pripremam se, da bih 1994. ponudio svjetskoj komuni projekt GEU.
U to sam svjesno uletio znajui tko me sve i koliko prati na Sveuilitu i u dravi i potvrdio sam
hipotezu otkrivenu 1992. kako je ponuda jaa od potranje. Mogu jo uvijek tvrditi kako nije problem nai najbolje znanstvenike i profesore u svijetu, ali je problem ili ogranienje nai motiviranu
kritinu masu studenata za uenje. Mi jo uvijek imamo samo rijetke i nepovezane galebove
Jonathane, a veina jo preferira siguran ivot uz obalu pred ljepotama puine i ukidanja prostora
i vremena.
Vidjeti: http://zakon.pravos.hr/~alauc/.
458
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Martin,
ibidem,
ibidem,
ibidem,
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Biotehnologija i autopoiesis
Treba htjeti i znati postavljati pitanja. Ukoliko ne krenemo
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autopoietski
za-tvorimo,
biti
tehnoloka
osnova
za
autopoietinu organizaciju rada. Bez distinkcija svrsishodnog
od samosvrnog rada manja je ansa da emo kreirati
autopoietinu tehnologiju.
Imamo ive primjere neprestano na Internetu za jedan i
drugi pri-stup radu. Ako smo suglasni u predloenim kriterijima
(etika, efika-snost, ekologija i estetika), svaki se tekst moe
iitavati koliko je u skladu s navedenim zavisnim varijablama.
Zatvaranjem petlje izmeu autora teksta i itatelja koji tekst ne
prima pasivno, nego ga (re)kon-struira u skladu sa svojim
potrebama i kognitivnom mapom, nastupa nova kvaliteta
samouei sustav. Devet se godina uim i sve vie uivam u
interakcijama koje Internet nudi. Sve vie dobrih tekstova, sve
vie dobre glazbe, sve vie dobrih grafikih rjeenja, njihova
sve bolja integracija u obrazovanju, zdravstvu, biznisu i politici
uvjerava me kako smo u toj tehnologiji najblii autopoiesisu.
Naa drava ovdje ima po-tencijalne komparativne prednosti
svojom povijesti, svojom kulturom, svojim prirodnim ljepotama i
talentima u svim sferama ivota.
Preko Interneta mi postajemo dio globalnog sela, 464 a naa
je prilika postati privlaan sokak za sve koji trae Dobro,
Istinu i Lijepo.
Unato Internetu moemo ostati Balkan (ples Sotone) u najpogrdnijem smislu rijei. Nalazimo
se u toki bifurkacije. Hoemo li se samoorganizirati, ili otii u kaos, na je slobodni izbor.
464
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5.
EKONOMIJA I
AUTOPOIESIS
Uvod
to je ekonomija
Ekonomija kao znanost zahtijeva razumijevanje, s jedne
strane vizija, misija, svrha, ciljeva, a s druge strane prirodnih,
ljudskih i te-hnikih resursa te pravnih, politikih i uope
kulturnih mogunosti koje neka zemlja povijesno i geopolitiki
omoguuje. Samo dubljim anali-ziranjem raspona od biologije
do filozofije, od psihologije do tehno-logije, od etike preko
prava, politologije do sociologije, otvorit e se nebo
ekonomskih mogunosti. To je u prvom redu puna zaposlenost,
visoka kvaliteta rada i produktivnost i na takvim osnovama
ivotni standard i zadovoljstvo kakvo zasluuju svi graani.
Konkretno to znai kako ima-ti u Hrvatskoj 100 milijardi dolara
umjesto sadanjih pet puta manje mirovina i plaa. Svi mi
moramo u tu svrhu dati svoj doprinos. Svi mi moramo to bolje
i vie nauiti raditi i suraivati kako bismo to ostvarili, a brisati
iz sebe sve one osjeaje, misli, rijei i djela koja nas ometaju u
ostvarenju te vizije, misije, cilja, zadatka, aktivnosti.
Tree tisuljee otvara prostor ekonomiji ljudskih resursa.
Saznanja su psihologije i tehnologije potencijal koji e
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Osjeka kola
Osnovno je ekonomsko pitanje kod optimalne alokacije
utvrditi koja je marginalna produktivnost ljudskog i tehnikog
imbenika i ula-gati u skladu s omjerom tih dvaju brojeva.
ikaka kola razvila je teoriju o jednakoj stopi povrata iz oba
resursa, a ja volim svojim stu-dentima postaviti pitanje vrijede
li jednako kao stol, ploa, grafoskop itd. Sva ta osnovna
sredstva nai alopoietini knjigovoe knjie sa-vjesno, a ni ne
pokuavaju, koliko znam, razmiljati kolika je njihova osobna
vrijednost te vrijednost drugih zaposlenika.
Nikad se ne bi kod nas, a ni u svijetu mogli pojaviti tajkuni
da imamo teorijski utemeljeno bilanciranje ivog rada. No
uzmimo za po-etak da je ikaka kola u pravu te da su stope
povrata jednake u oba imbenika. Tada bi u prosjenoj
investiciji trebalo jednako ulagati u oba resursa, ljude i fizika
sredstva rada. Je li to u praksi tako? Za sada malo gdje, ali je
trend u tom pravcu neosporan. Nekolicina nas na Ekonom-skom
fakultetu 25 godina nastoji ukazati na te trendove i okrenuti investicijski proces u skladu s logikom stope povrata.
Temelje osjekoj koli udario je R.
ekonomiju uio u Beu od J. Schumpetera i
postavio kao temelj svoje teorije drutva.
samo od jednog od najboljih ekono-mista
Legradi koji je
duh poduzetnitva
Legradi nije uio
ovog stoljea. Po
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Ekonomija i autopoiesis
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Osjeao sam se nemonim jer sam se ve 1966. zarekao da nikad nikomu neu biti rukovoditelj i taj sam zavjet sebi manje-vie uspio do sada i ostvariti. Umjesto da im budem profesor i
prijatelj, ja sam morao intervenirati i time automatski negirati teoriju i metodologiju koju sam
gradio. No, koliko god mi je bio bolan empirijski neuspjeh, to sam se time sve vie pribliavao
autopoietskom poimanju ekonomije i prava jer je malo po malo izrastao zakljuak kako nam umjesto odgoja treba samoodgoj, umjesto obrazovanja treba nam samoobrazovanje, umjesto organizacije treba nam samoorganizacija. Bilo mi je teko promatrati mlade ljude koje sam pripremao
za slobodu kako odlaze u alopoietske tvrtke te vrlo dobro i odlino funkcioniraju. Pitao sam se zar
radim za to da proizvodim prirepke kapitalu umjesto da tim divnim mladim ljudima kapital slui
za njihove lijepe noi i lijepe dane.
466
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Ekonomija i autopoiesis
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Model ABCD
Zamislimo li na osi x input u obliku uloenog rada, a na osi
y output u obliku ostvarene dobivene vrijednosti, cijeli se
problem svodi na transformacije proizvodnje, raspodjele,
razmjene i potronje. To se moe pojednostavljeno klasificirati u
4 tipine kategorije:
B iznadprosjeni
vrijednost
A iznadprosjeni
vrijednost
C ispodprosjeni
vrijednost
D ispodprosjeni
vrijednost
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Studenti 4. godine financijskog smjera dobili su zadatak da ispit polau pred cjelokupnom
hrvatskom javnou preko Interneta. Vrlo su brzo prihvatili igru, ali nisu svjesni koliko s jedne
strane mogu mnogo dati i s druge strane, koliko su do sada za sve to premalo pripremljeni. O
njihovim roditeljima da i ne govorim ... elja mi je da se i drugi studenti Sveuilita u Osijeku u to
ukljue. Krenut emo od samoorganiziranih studenata okupljenih u CRKOS.
477
Ponovno sam uspostavio vezu s mladim Jastrebom. Sretan sam to podrava I. Pania te to je
organizirao susret bosanskih i vukovarskih branitelja. To su dvije koncentracije B tipova koje toga
nisu dovoljno svjesne.
478
Nedavno sam imao predavanje za mlade novinare Istone Hrvatske u Iloku, gdje su mi njihova
mladost i motivacija za uenjem dali polet. Previe sam do sada toga alopoietino inicirao, a jo ne
znam kako da autopoietino unosim motivaciju (treba nam samoodgoj) i steena znanja (treba nam
samoobrazovanje), timski rad (treba nam samoorganizacija). Usudio bih se rei da to moda ni Bog
ne zna! Formula koju nam je dao (ljubiti i neprijatelje, i nepotene i glupe), sigurno je izvrsna.
479
Razgovarao sam s majkom, suprugom i kerkom A. Novalia te jednim brojem suradnika. God.
1991. htio sam u jeku borbe za obranu Osijeka pridobiti abana, osobu koja je vodila u Tenje i
osjeke Srbe, to mi se posebno svidjelo. Nisam ni sebe, ni njega, a ni druge mogao uvjeriti u
mogu prelazak iz C u A. Hou li uspjeti s A. Novaliem? Njegova mi je majka rekla kako je
zakljuio da mu je to to je u zatvoru fakultet. Je li tako skupo morao platiti kolovanje? Uvjeren
sam da ako i on to bude, da e biti bolji guverner HNB od svih dosadanjih. Kako i zato neka
itatelj zakljui iz interakcije triju posljednjih grafikona i teorije Maslowa, Reicha, Coveya itd.
476
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Pristup
preko
autopoietinoj
ekonomiji
zapadnih ekonomista
P. T. Bauer
Lord Bauer svojim je istraivanjima doao do zakljuka da
je vanjska trgovina neuinkovita za ekonomski prosperitet ZURa, a ak esto i tetna. Kapital se po njemu ne moe generirati
uslijed niskog dohotka (krug siromatva i stagnacije) te
ogranienog lokalnog trita. Kada je zapoeo svoj rad, jedino
su materijalni resursi bili tretirani s ekonomskog aspekta, a ljudi
jedino kao homogena varijabla. Kako bi bilo dobro kada bi naa
ekonomija neto mogla nauiti od ovjeka koji je roen u
susjednoj Madarskoj i do nedavno radio na London School of
Economics!
480
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C. Clark
Colin Clark jo je jedan od pionira bottom-up istraivanja
ekonom-skih zakonitosti. Svjedoi nam svima kako je 1930.
uoio porast neza-poslenosti uslijed pada izvoza u Australiju i
Indiju. Glavni mu je pro-tivnik u tim zakljucima bio Robbin,
jedan od uitelja A. Bajta487 i nekih naih ekonomista, s tezom
da je prava reakcija na depresiju restrikcija potronje. 488 Netko
je jednom rekao da korijene postojeoj ekonomskoj praksi treba
traiti u nadienim ekonomskim teorijama. Minula razmiljanja, kao i minuli rad, pritiu postojeu praksu i kao da nam
se o-sveuju za negdanji nesklad osjeaja, misli, rijei i djela.
Bi li se moglo zakljuiti kako su nam nuna autopoietska
rjeenja gdje je to sve harmonizirano? Suvremena informatika
tehnologija stvara izvrsne a-nse za harmoniziranje tih
heidegerijanskih kategorija, ali nevjerica u najbolja dostignua
ljudskog duha neminovno nas vraa u nove izgone iz raja koji
nam je tako blizu. Grozno je itati od bivih marksistikih
ekonomista, koji su zagovarali diktaturu proletarijata, borbu za
trine odnose i privatizaciju. Kapitalistika je ekonomija od
invisible hands ve prije Drugog svjetskog rata prela u visible
hands, a sada predstoji jo vei kvantni skok globalnom
strategijom multinacionalnih kompanija. Istina je da je vano
imati informacije, ali je vanije imati ih na vrijeme, miljenje je
C. Clarka. Osnova za njegovu knjigu 489 jest teza kako ekonomija mora biti utemeljena na empirijskim promatranjima
(nije li tu u pozadini J. Lock?), a da teorija zauzima sekundarno
mjesto. Opasno je biologiji dati prednost pred filozofijom i
praksi pred teorijom. Sjetimo se da je teorija bez prakse
neplodna, a praksa bez teorije slijepa. Kao to mukarac i ena
zajedno proizvode novi ivot, tako samo u slinom ljubavnom
zanosu teorija (yang) i praksa (yin) autopoietski proizvode nove
proizvode i usluge. Ekonomski proces ide spajanju proizvoaa i
potroaa zahvaljujui Internetu bez nepotrebnih posrednika
487
488
489
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A. Hirschman
Sljedei pionir po miljenjima savjeta Svjetske banke jest
A. Hirschman. On je otkrio kako u Kolumbiji rade metodom
pokuaja i pogreaka i naelom lukavstva u akciji, a o emu
nisu ni sami bili do-voljno svjesni. Kako bi se Skinner radovao
ovom zapaanju, a i Hegelu bi bilo drago! No u cjelini, 492 u
Latinskoj Americi postali su, po njegovu miljenju, nesposobni
uiti iz vlastita iskustva i razvili kompleks ne-uspjeha
fracasomania. Koliko smo im mi slini? Otkuda ta ekonomska,
a i politika slinost! Ima li tu prste i zajedniki korijen u
katolikoj crkvi? Sve dok Irska nije nedavno pokazala kako se
potencijalna energija podinjenou u duhu Hegelova sluge i
gospodara (samo)transformira u ekonomski probitak i pobjedu
nad dojueranjim silnicima, bio sam spreman optuivati krivo
iitavanje duha Novog zavjeta (oprataj, trpi itd.). Duboko sam
uvjeren da nije bit kranskog, a posebno katolikog uenja u
mirenju sa stanjem, u priznavanju sila koje ne moemo mijenjati. Suvremena nam znanstvena dostignua omoguuju da
Jedan moj bliski suradnik poelio je otvoriti specijaliziranu firmu, ali za razliku od takvih
pokuaja u visokorazvijenim zemljama gdje birokracija pomae, ovdje je ona oekivala da joj se
pomogne. Drava preko Interneta moe sve to osigurati besplatno, ali bi naa kvazibirokracija
izgubila kajmak.
491
Bilo bi dobro analizirati tijek novca i tako shvatiti zato smo nelikvidni!
492
Meier, G. i Seers, D. Pioneers in Development. str. 93.
490
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takvom postdiplomskom studiju na blokove module.498 Osnovno je umjesto kompulsivnog (push), permisivni (pull) slijed.
Imamo li dva sektora i pratimo li output, vidjet emo da se kod
neuravnote-enog rasta jedan razvija na raun drugoga
izmjenino kao antago-nistiki procesi, a rezultat nije nula nego
rast. To je slino kao jedrenje uz vjetar. Ne moraju to biti dva
sektora, nego dva cilja ekonomski i politi-ki, rast i jednakost, a
zapad esto putuje kao spomenuta jedrilica. U autopoietinoj
teoriji koju sam nesvjesno poeo konstruirati prije 22 godine to
bi bilo razvijanje uinkovitosti rada i humanosti odnosa. Tada
sam jo tomu dodao i ekoloku dimenziju, a razvoj znanosti u
svijetu na moju intuiciju dao je potvrdan odgovor. Istraujui u
SAD-u 1976/77. stotine knjiga i tisue lanaka, traio sam
reference i bio zgranut slabim feedbackom kako u pismenoj,
tako i u usmenoj komunikaciji.499
Dogmatski zagovornici dogovorne ekonomije vrlo brzo su
se transformirali u svoju dijalektiku proturjenost bez skrupula
i intele-ktualnog dostojanstva. A samo da su bili tragatelji
dobrog, istinitog i lijepog, imali bi divan kontinuitet i ne bi
morali lutati od mila do ne-draga. Osobno mi je potpuno
neshvatljivo kako se, ne samo kod nas, zagovara i prakticira
kapitalizam XIX. stoljea, a da se ne vidi kako kapitalizam ide
Nakon Zvonkova odlaska na vjene poljane pokuavam s J. Boieviem uskladiti ritam tona i
boje, no izgleda da smo obojica prestari za fleksibilne improvizacije. S druge strane obojica imamo
previe drugih suradnika, a problemi su vei i sloeniji te jedino ostaje da krenem od vrtia, gdje
se uglavnom sve bitno za ivot moe nauiti. Uz to veliko su skladite repromaterijala domovi
umirovljenika i njihova udruenja. Moja je mama cijeli ivot molila za mene. Ja sam slobodno
lutao. Sada, nakon to je na Veliki petak pala i slomila kuk, i oporavlja se kod mene, to saznajem.
Pitam se koliko nas je takvih grenika. Koliko nas ne potuje dovoljno 4. Boju zapovijed? Koliko je
moje lutanje rezultat nepriznavanja Boga i majke udovice od Bleiburga? Majka i Bog uvijek
oprataju, a koliko smo mi u stanju sebi oprostiti? Intuitivno sam to odavno znao i mnoge sam
studente proputao na ispitima jer sam osjeao koliko njihovi roditelji pate zbog njihova nerada i
neodgovornosti. Uistinu blago siromanima duhom jer njihovo je carstvo nebesko!
499
Jedva sam tada ekao vratiti se u Jugoslaviju i djelovati primjenom te eksperimentalno pokazati vrijednost svojih znanstvenih otkria. O tome to sam doivio s tadanjim SUP-om i uope
politikim strukturama, ali i kolegama, vie u literarnom dijelu koji e doi kasnije. Bit je slina
Supekovoj i svih drugih humanista koji ne mogu shvatiti neminovnost babilonske psihologije.
Struke se ponaaju gore od nacija. Antagonizmi su nezaobilazni ako ivimo u duhovnom ivotinjskom carstvu i Darwin je, htjeli mi to ili ne, autor scenarija i reije. Ovaj minuli rat pomogao je da
padnu maske s bivih komunista i znanstvenika i meni je uistinu lijepo gledati te transformacije iz
top-down u bottom-up bez sagledavanja mogueg autopoiesisa.
498
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A. Lewis
Sljedei je pionir autopoietine ekonomije sir Arthur Lewis.
Po njemu svrha je plana optimalno ulagati u resurse. Zalagao
se ve u pedesetim godinama da i ekonomija Azije bude
obogaena uvozom znanja i industrijskih proizvoda, ali se to
nije tiskalo do 1969. jer to tada kapitalu uope nije bilo u
500
501
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npr. Neisser
ibidem, str. 125.
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G. Myrdall
Gunnar Myrdal sljedei je stvaralaki subjektivitet na
svjetskom planu u izgradnji autopoietine ekonomije. Pisac
Amerike dileme, Azij-ske drame i borac protiv postojeih
ekonomskih tijekova svojim ivo-tom i radom pokazao je
odanost ekonomskom razvoju i napretku. U sintezi svog rada
navodi515 kako je bio zastupnik pomoi ZUR-u,516 ali sumnja je li
u pravu pratei najnovija zbivanja. Ponovno bismo rekli kako je
put do pakla bio poploan dobrim namjerama. Podsjetimo se
dileme, je li zbilja umna ili bezumna? Rekao bih kako je u
poetku razmiljao kao Marx, a u kasnijoj, zrelijoj dobi kao
Hegel. Ako si mlad i nisi socijalist, nema srca, a ako si star i
nisi kapitalist, nema glavu.517
Mora se rei da je Myrdal ne samo bio zastupnik, nego i
veliki borac i nije sluajno njegova vedska meu rekorderima
u nesebinoj pomoi zemljama u razvoju. No, ne moramo
analizirati svjetska zbi-vanja, nego analizirajmo unutar nae
bive drave. Mi smo se u drugoj Jugoslaviji jo bolje dogovorili
kako da razvijeni pomau razvoj manje razvijenih. Razvoj
dogaaja pokazao je kako se taj proces u previe sluajeva
zloupotrebljavao i na kraju nije dao zamiljene uinke. Zato se
tako malo u tim projektima ulagalo u ljudski imbenik
(motivaciju, znanje i kulturu), a tako mnogo u tehniku
ibidem, str. 151.
ZUR - zemlje u razvoju.
517
Osobno me mui kako to oboje drati zajedno i paralelno razvijati jedrei uz vjetar ivota.
Uvjeren sam kako bi tako bolje ivjeli i vie dali drugima i dobili od drugih. No gdje se to moe
uiti? Moda na hrvatskom autopoietinom sveuilitu.
515
516
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S MIT-a, kao i prethodno citirano, krenuo je devedesetih pokret learning organization. Pratei to
preko Interneta, oekivao sam 1998., kad sam tri mjeseca proveo u SAD-u, vei utjecaj tih
spoznaja, ali sam se osjeao u tom pogledu kao da sam u svojoj domovini. Mi stoga imamo ansu
jednaku kao SAD postati samouee drutvo ak bih rekao da su nae anse vee. Jasno, malo
tko e mi to vjerovati. Moja osobna iskustva za mirnu reintegraciju od 1995. do 1997. s generalima, biskupima, kolegama, prognanicima i studentima uvjeravaju me da je to mogue.
526
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R. Prebisch
Raul Prebisch, sljedei stvaralaki subjektivitet 527 zapoeo
je 1920. karijeru kao uvjereni neoklasiar. Tu paradigmu poela
je destruirati kriza 1930., a daljnji razvoj dogaaja pridonio je
da istinski sumnja u Pareto optimum i sve ono to neoklasina
ekonomija nudi svijetu. Pitao sam se, nakon boravka u SAD-u,
trebaju li nai studenti ekonomije ipak vie znati neoklasine
ekonomske teorije te na tome graditi nau eko-nomiju.528
Prebisch, za razliku od prethodnih doajena i vizionara
globalne ekonomije, vie uoava vrijednost transfera
tehnologije te zapaa kako je irenje tehnologije na zemlje
periferije bio spor proces apsorbiranja ra-dne snage na
produktivni nain. Zato je tako bilo, ne daje nam od-govor, a
itatelj bi ovdje mogao ve i sam zakljuiti kako bi vee ulaganje u razvoj ljudskih potencijala ubrzao transfer tehnologije.
Za sada je to samo teorija, ali praksa pokazuje na primjeru
etiriju tigrova kako brzi transfer tehnologije omoguuje
ekonomsku ekspanziju. No skepti-cima, ili preciznije,
bolesnicima od uvstvene kuge (Reich) nije dovoljno to
pojedine tvrtke i manje zemlje imaju veu stopu rasta brzim
tran-sferom tehnologije, nego bi to trebala napraviti Kina ili
Indija pa da to ue u nastavne programe iz ekonomije. Ve sam
rekao kako svaki a-mater zna bit u svom poslu (pjesma, ples,
sport itd.), ali samo profe-sionalac vlada detaljima, sitnicama
koje stvaraju autopoietini ishod. Tako male promjene ostaju
nezapaene od amaterske javne svijesti i ma-sovnih medija. Ne
brine nas npr. kad se financijski kaos dogodi u Alba-niji, a vrlo
malo treba da se to isto dogodi u najmonijoj sili na svijetu.529
Pioneers, ibidem, str. 175.
Poznati su ljudi koji su vatreno tumaili marksistiku ekonomiju, a sada istim arom u studentske glave uguravaju Samuelsonovu ekonomiju. ista ideologija u Napoleonovu smislu, a primitivna okolina to plaa osjeajui kako neto ne valja, ali ne znajui ni dijagnozu, ni terapiju.
Kako dobiti potrebu za autopoiesisom kad su u igri intelektualci (po Hegelu duhovne ivotinje) kojima su interesi iznad potrebe za dobrim, istinitim i lijepim. Proces ne moe ii iz vrha (top-down),
iz ministarstva, nego iz ivih, potenih, pametnih, vrijednih i kulturnih profesora kojih ima u
svakoj sredini.
529
Financijski kaos ve je zahvatio etiri tigra, Japan, Brazil, Rusiju, ali nee biti nita od tih po527
528
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P. Rosenstein-Rodan
Paul N. Rosenstein-Rodan jo je jedan autopoietini
subjekt. Do njegovih istraivanja smatralo se da priroda ne ini
skokove, a to slijedi iz neoklasine ekonomije i uenja A.
Marshalla. On uoava:
Natura facit saltum. To je shvatio i objavio. 532 Po njemu,
nije svrha razumijevanje statike ravnotee, nego upravo
neravnotee kao biti pro-cesa ekonomskog razvoja. itatelj
kojemu nije bliska neoklasina ana-liza, mora znati da je ta
disciplina izrasla iz kartezijanske paradigme ravnotee koja je
jo uvijek prisutna u glavama mnogih ekonomista, po-sebno
teoretiara. Kako su prirodne znanosti jo uvijek, naalost, uzor
drutvenim znanostima, to su neminovna alopoietina rjeenja.
U naj-novije vrijeme, opet uslijed saznanja iz prirodnih znanosti
(Prigogine i drugi), poinje se shvaati kategorija neravnotee
kao osnova. Na tom je tragu i Rosenstein-Rodan kad je
izraunao kako je infrastruktura 35% ukupnih ulaganja.
Obrazovanje je tako, pod uvjetima trine ekonomije, ispod
optimuma ako je referentna toka ravnotea kao u nekih naih
stratega ekonomske politike.533 Mora se obrazloiti zato je
obrazovanje u trinim uvjetima ispod optimuma. Od Skinnera
se moe nauiti da brzina uenja zavisi o brzini povratne
Problems of Industrialization of Eastern and Southern Eastern Europe, Economic Journal, 1943.,
vol. 53., str. 202-211.
533
Podsjetio bih kako me je podrao tadanji ministar znanosti prof. dr. I. Kostovi, ali je javno
priznao pred studentima kako je nemoan pred ekonomistima koji tako ne misle.
532
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W. Rostow
W.W. Rostow sljedei je iz plejade autopoietskih subjekata.
Radio je na dvama problemima: aplikaciji ekonomske teorije na
ekonomsku povijest i meuzavisnosti ekonomskih s ostalim
silama u cjelokupnom drutvu. I on je bio nezadovoljan onim
to su mu nudile klasina i neo-klasina ekonomija. One
jednostavno nisu u stanju, i sve e manje biti, nositi se s
dinamikom promjena, inovacija, fluktuacijama ponude osnovnih dobara.537 On promatra ekonomski rast kao dio evolucije
cijelog drutva. Polazi od Keynesova opaanja da ne bi bilo
mnogo ulaganja iz hladnih kalkulacija kada ne bi bilo izazova da
se preuzme rizik i zado-voljstvo od projektiranja tvornice,
pruge, rudnika ili farme. Moderni-zacija je slijedila i iz
patriotizma jer nacija nije htjela dopustiti da se naprednije
nacije ire. Solow je od njega zahtijevao parametre, a on misli
da se ni Wealth of Nations ni General Theory ne bi napisalo
da su ti kriteriji bili zahtijevani. Svaka sredina ima, kako Maslow
kae, tehni-ara koji znanost gledaju samo preko kvantifikacija.
Sjetimo se Hegela, da bi tuna bila sudbina naeg saznanja kad
bismo se morali odrei slobode stoga to je ne moemo
izmjeriti.
Rostowu je ekonomski rast rezultat interakcije ekonomskih
i poli-tikih sektora drutva, ukljuujui pojavu poduzetnika koji
su psiho-loki motivirani i tehniki spremni unositi nove
proizvodne funkcije u ekonomiju. Uinkovitost se mjeri stopom
zatvaranja raskoraka postojee i nove tehnologije. Solowljev
residual nije neto to ostaje nakon to se prenese input rada i
kapitala, nego je to rezultat kompleksne interakcije. Ovo su u
biti elementi dijalektike, odnosno alopoiesisa ili autopoiesisa.
Kada potonjeg bude vie, imat emo zdravi rast. On sugerira da
se u-mjesto dohotka po stanovniku kao kriterij uinkovitosti
537
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H. Singer
H. W. Singer jo je jedan autopoietian subjekt od koga
vrijedi uiti to vrijedi istraivati i kako se boriti za napredak.
Rezultati su mu po-kazali da je dobrobit trgovine i ulaganja
nejednako distribuirana izmeu ZUR-a i razvijenih od 1870. do
1939., a i u projekcijama do 1973. pre-dvialo se daljnje
pogoranje za ZUR. Kad se iskljui OPEC projekcija, potvruje
se do 1982. Po njemu se produktivnost bre razvijala u industriji nego u primarnoj djelatnosti, a uvjeti razmjene postajali su
manje poteni. To nikako ne znai da je bolje ne trgovati.
Brandtovo izvjee temelji se na pretpostavci da su razvijene
zemlje sustavi za rast ZUR-a, a budunost bi mogla pokazati
obratno, da su ZUR sustavi za rast ostalih. Po njemu je, kao i
prema svima do sada, neoklasina analiza neodgo-varajua.
Predlae da se povezanost MNK-a i ZUR-a mora analizirati
povezivanjem ponude i potranje s procesom donoenja odluka
te da se otkrije kako to utjee na ishod cijena. Suglasan je s P.
Streetenom da najvei dio trita odlazi lavovima, a jadni su
janjci rtve u tom pro-cesu.544
Godine 1950. ukazivao je kako relacije moi unutar ZUR-a
one-moguuju proizvoae primarnih proizvoda od stjecanja
odgovarajuih dobitaka i drukije relacije moi unutar razvijenih
543
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J. Tinbergen
J. Tinbergen takoer se ubraja meu autopoietine
znanstvenike.552 Iako je doktorirao fiziku, uslijed ekonomske
krize 1929. opredijelio se baviti ekonomijom i drutvenim
znanostima.553 Development coopera-tion as a learning
process moto je njegova rada. U tom djelu govori o procesu
uenja kojim smo svi proli. On je napustio fiziku pod utjecajem
siromatva koje je 1929. poelo u Holandiji. Istraivanja je
zapoeo pro-uavanjem ciklusa. Po njemu vano je razumjeti
trendove oko kojih ciklusi osciliraju te potrebu za
meunarodnom kooperacijom umjesto grubih konflikata. S
humanistikog ugla upotrebio je svoju kompa-rativnu prednost
self made ekonomskog razmiljanja. Karakteristika je
nerazvijenih, po njemu, nedostatak kapitala. Kvaliteta stanova,
prekr-cani vlakovi, tramvaji i autobusi, male trgovine te brojna
trgovanja na otvorenom prostoru. Takoer, kontrast bogatih i
siromanih vei nego u Europi ukazuje na rijetkost ljudskog
kapitala i razlikama u moi. Greke u odluivanju takoer su
mogui uzrok nerazvijenosti.
Za itatelja e biti zanimljivo kako je iao sljedei proces.
Na poziv Svjetske banke napisao je djelo 554 The Design of
Development. Potekoe ZUR-a po njemu su preambiciozni
ciljevi i projekti, neuspjeh u tretiranju inflacije, rasipanje resursa
uslijed uskih grla ili neiskusnih politiara, rairena korupcija.
Pronalaenje uinkovitijeg i humanijeg (less inequ-itable)
Imao sam priliku tri puta (1974. 1978. i 1981.) posjetiti ga u njegovoj kui i nekoliko sati prodiskutirati s njim svoje dileme u ekonomiji. Ohrabrio me na mom putu iz psihologije i tehnologije
u ekonomiju. Naalost odnio je u grob tajnu o razlici ikake i osjeke kole. Nije li me razumio?
Nisam li ja njega razumio? Jesu li politike i ekonomske sile jae od psihosocijalnih sila? Po teoriji
fraktala model ABCD dalje se rastavlja pa iz B imamo BB i BC, pa BBB i BCB itd. Povijest e nas
staviti gdje smo zasluili, a moda i u vjenosti nastavimo istraivanja u tom pravcu.
553
Development cooperation as a learning process (str. 315.)
554
The Design of Development, Baltimore, 1958.
552
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razvoja mogue je razumijevanjem meupovezanosti glavnih ekonomskih pojava, zatim minimum kolovanosti, to je
prepoznato ali neobraeno. No Svjetska je banka dosta dugo
pruala otpor da ak tiska to djelo. 555 Po Tinbergenu korektna
definicija za kapitalni koeficijent jest vrijeme za koje se output
izjednai s uloenim kapitalom. Mogli bismo dosta nauiti od P.
P. Streetena koji smatra da postoje dvije vrste ekono-mista
jedni koji znaju da ne znaju i drugi koji ne znaju da ne znaju.
Samuelsonova je formula da se ekonomisti svijeta ujedine
jer ne-maju to izgubiti osim svog neznanja. Hirschman je
diferencirao teorije po tome prihvaaju li ili odbacuju uzajamnu
dobit iz odnosa Sjever i Jug te postoji li jedna ekonomska
disciplina primjenjiva na sve zemlje i u sva vremena. Tako je
dobio etiri tipa:556
Ortodoksni neoklasiari oboje prihvaaju, a neomarkisti i
teoreti-ari ovisnosti oboje odbacuju, razvojni ekonomisti
odbacuju jednu di-sciplinu a prihvaaju uzajamnu dobit, a
klasini marksisti usvajaju jednu disciplinu ali odbacuju
mogunost uzajamne dobiti. Gdje se ubrajaju nai ekonomisti?
Je li autopoietina ekonomija sinteza? To svatko mora sam iz
sebe izvesti ...
J. Robinson557 smatra da je gore od biti eksploatiran od
kapitalista, ne biti uope eksploatiran. Ne moe joj se
prigovoriti cinizam. Nju mui dilema gdje Hegel i Leibniz
progovaraju preko Keynesa558 da imamo najbolji sustav to
moemo i gdje Marx progovara preko Schumpetera da je sustav
okrutan i nepravedan. Neki stupanj samoregulacije ostvaren je i
po njoj treba pustiti559 proces pa e on sam po sebi autopoietski
dovesti do veeg zadovoljstva. Dodao bih kako brzina
samoregulacije zavisi o brzini saznanja o ciljevima, kriterijima,
sredstvima. Streeten u-kazuje kako je povijest razvojne
Mene je uistinu strah kad ujem na HTV-u ili proitam u novinama kako su nam odobrili
kredite i volio bih da toga bude to manje. Bojim se kako mi nismo svjesni to radimo i kamo nas
oni vode.
556
Pioneers, str. 344.
557
Economic Philosophy, Penguin, 1966. Str. 46.
558
ibidem, str. 130.
559
Pioneers, str. 341.
555
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J. Viner
J. Viner,560 sljedei autopoietini igra, zalagao se da test
razvije-nosti bude redukcija siromatva te je prvi branitelj
osnovnih potreba.561 Uoio je kako stopa rasta stanovnitva
opada nakon to dohodak raste. Meunarodnu pomo smatra
inferiornim instrumentom meunarodne kooperacije. Vratimo
se A. Lewisu562 koji ima test to bi bilo kada bi razvijeni nestali u
2000. Bi li ZUR-u bilo bolje ili gore? Tko kae gore, taj je plavi, a
tko kae bolje, taj je crveni kao na lakmus testu. Zastupnici
plave inaice imaju argumente u etirima tigrovima, a crvene u
Indiji, Indoneziji, Kini, Japanu. Hirschman je uoio da je Latinska
Amerika bolje napredovala za vrijeme svjetskih ratova i velike
depresije kada im je kontakt s razvijenima bio slabiji. Tako je
Rostow predstavnik prvih, a Frank drugih. Pristalice plavih su: J.
Viner, R. Nurkse, IMD, Little, J. Bhagwati, B. Balassa, a drugih:
R. Prebisch, H. Singer, G. Myrdal, A. Hirschman, S. Amin, F.
Fanon, J. Galtung.
Sinteza je da razvijeni emitiraju dvije vrste impulsa, prve
koji po-mau razvoju i druge koji ine prepreke i Lewisov test
koristan je da selektira ideologiju ekonomista.563 Tako Streeten
zakljuuje564 da nije pitanje djeluju li razvijeni pozitivno ili
negativno, nego kako pozitivno primiti, a negativno odbaciti.
MNK koji pomau razvoju i koje fair dijele dobitke, welcome su.
Tako smo doli do nekih premisa autopoietine ekonomije.
ibidem, str. 348.
International Trade and Economic Development, Oxford, 1953. str. 100-103.
562
Pioneers, str. 350.
563
Podsjetimo se kako je sve u ivotu od biologije do prava igra crvenih i zelenih semafora te gasa i
konice. Poenta je da imamo to manje udesa na raskrijima ivota. Mi previe troimo novaca i
ljudskih rtava na fiziki promet, a uvjeren sam da bi i tu bilo velikih uteda kad bismo poeli
razmiljati o svakoj naoj misli, rijei i djelu u tom duhu.
564
ibidem, str. 354.
560
561
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Autopoiesis
ekonomista
zemalja
iz
perspektive
socijalistikih
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R. Bahro
R. Bahro567 polazi od toga da je Marx 568 svoju politiku
ekonomiju stvorio u slubi ideala kojeg se pridravao od
mladosti i sve ga stvarnije razvijao o opoj emancipaciji
ovjeka. Njegov je kategoriki imperativ preokrenuti sve
odnose u kojima je ovjek ponieno, podjarmljeno, na-puteno i
prezreno bie. To stoji ispred i iznad svake znanstvene zasnovanosti svoje ostvarljivosti. On razvija projekt kako bi ljudi
komuni-stikog drutva u razmjeni s prirodom postajali
slobodni. Ideal mu je da ivi rad nadvlada minuli rad sve veom
koncentracijom na informa-cijski proces. On opaa kako u
socijalistikim drutvima rasipanje i o-skudica idu ruku pod
ruku.
Bahro reafirmira Marxovu569 ekonomiju vremena jer vodi
vreme-nu za razvijanje ljudskih ivotnih snaga. Naglaava ono
to su ekono-misti socijalistikog drutva zaboravljali, da samo
asocijacija u kojoj je osiguran slobodan razvitak svakog
pojedinca jami slobodan razvitak sviju, a da to moe dati
samo drutvo bez sile i terora odozgo i odozdo. Zagovaranjem
slobode Bahro normalno nije stjecao simpatije partijskih
diktatora i zatvor pa je izgon iz Istone Njemake bio prirodni
tijek stvari. Shvatio je da e razvoj slobode biti izvor motivacije
svih
slojeva.
On
mnogo
prije
zapadnih
teoretiara
intelektualnog kapitala ukazuje kako umni rad marira na elu
subjektivnih proizvodnih snaga. Za njega je opa emancipacija
apsolutna nunost jer u slijepoj igri ego-izama, u nesolidarnosti,
antagonizmu otuenih pojedinaca, skupina te naroda sve vie
urimo toki od koje vie nema povratka na dobro. Privatna
njima i (re)konstruirati u skladu s autopoietinom teorijom neto to nee biti loa, nego dobra
sinteza svega prethodnog.
567
Bahro R., Alternativa.
568
ibidem, str. 20.
569
ibidem, str. 150.
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L. Kantorovi
L. V. Kantorovi571 omoguuje nam da s kvalitete prijeemo
na kvantitetu i ak doemo do mjere. Naalost, ve u uvodu
nailazimo na otrijenjenje jer nam akademik Nemcinov 572
dokazuje neosnovanost Kantorovieva pristupa. Autopoietskim
subjektima tee je u etatizmu nego u kapitalizmu. Neshvatljivo
je iz sadanje perspektive kakva je bila mo politikih monika i
kako se u totalitarnom sustavu teko probijala znanstvena
misao. No zato je ona dragocjenija, a ak bih se usudio tvr-diti i
kvalitetnija jer nastaje u teim uvjetima. Zapad nije u stanju
shvatiti totalitarni sustav iako je on bio neminovan ukoliko
promatramo planetu u cjelini. Kapitalizmu kakav je bio,
neophodna je bila ravnotea i samo razumijevanje cjeline
zbivanja otvara prostor za istinski razvitak i pojedinca i manjih i
veih ljudskih zajednica.
Kantorovi573 procjenjuje da su gubici uslijed kampanjskog
rada 25%, a produkcija bi se uklanjanjem nedostataka i
primjenom znanosti mogla poveati za 30-50%. On 574 izvrsno
uoava da je usuglaavanje opeg i pojedinanog osnovna
potekoa planiranja. Bit je njegova pri-stupa doi do relativnog
intenziteta i na osnovi toga stvara se optimalni program
proizvodnje. Podloga su objektivno uvjetovane procjene. Au-tor
predlae termin procjena, a ne vrijednost jer se ne razmatra
571
572
573
574
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J. Kornay
Antiequilibrium583 jo je jedan intelektualni izazov, potvrda
auto-poietskog uzleta, kritika neoklasine ekonomije i inicijacija
novih puteva gospodarenja. Nastala je kao rezultat kauzaliteta,
ali s jakom dozom osjeaja za finalitet. U Madarskoj je 1968.
izvrena temeljita privredna reforma. Teorija se pokazala
nepodesnom za praktinu primjenu, a autorova ozlojeenost
inspirirala je ovu knjigu. Kornai usredotouje panju na kontrolu
i tijek informacija. Knjiga je kritika teorije ravnotee, a slabost
je to ne nudi pozitivnu teoriju. Objektivni istraiva mora
istaknuti slinosti i razlike obaju sustava. Po Kornayu 584 osnovne
su pretpostavke neoklasine analize (OR):
statiki i stacionarni karakter;
nepromjenjiv skup organizacija;
privredni sustav sastoji se od proizvoaa i potroaa;
proizvodi se nepromjenjiv i konaan skup proizvoda;
ne postoji vremenski razmak proizvodnje i potronje,
nego si-multano djelovanje, a eljeno je jednako
stvarnom;
skup je moguih proizvodnja konveksan;
nema nedjeljivih proizvoda, resursa, nema rastuih
582
583
584
On je u The Art of the Fugue varijacijama na glavnu temu nedostini uzor autopoiesisa.
Kornay, J. Antiequilibrium. Zagreb, 1983.
ibidem, str. 37.
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prinosa;
proizvoa maksimizira razliku prihoda i izdataka, tj.
profit;
potroa maksimizira korisnost;
nema promjene u proizvodnji i potronji u funkciji
vremena (tj. nema tehnolokog progresa i uenja);
cijene su jedini tijek informacija izmeu organizacija;
proizvoai su ravnoduni prema potroaima i
obratno;
nema neizvjesnosti i svaka organizacija poznaje svoj
skup mo-gunosti.
Po njemu, OR se zadovoljava relativno slabim kriterijem
optima-lnosti Pareto optimumom.
Za privredu se kae da se nalazi u Pareto optimumu ako ne
postoji ni jedno drugo stanje koje bar jednog potroaa
zadovoljava vie, a pri tom niti jednog manje. Izmeu
organizacija postoje horizontalni i verti-kalni odnosi. Institucija
je podsustav privrednog sustava. Postoje jedno-stavne i
sloene, a unutar ovih su funkcionalne organizacije. To su
proizvodnja, tehnoloki razvoj, prodaja i financije. Naalost i
Kornayu je Ahilova peta kadrovska funkcija koju gotovo da i ne
percipira. Interesi funkcionalnih organizacija u sukobu su oko
alokacije ulaganja, pove-anja plaa; proizvodnje koja eli
stabilnost i prodaje koja eli fleksi-bilnost; financijskog aparata
da se smanje zalihe te prodaje i proizvodnje da se zalihe
poveaju. U vrijeme pisanje knjige Kornayu nisu na duhov-nom
horizontu japanska tehnoloka dostignua (zero defect, just in
time, canban), a bez sagledavanja ljudskih i tehnikih
potencijala prostor za ekonomsku racionalizaciju drastino se
smanjuje.
Kornay585 uoava analogije ekonomskog sustava: jedinica,
organi-zacija, institucija i privredni sustav. Fizika: estica, atom,
molekula i ma-terija; biologija: dijelovi stanice, stanica, organ i
organizam. Naalost, ne ulazi dublje u procese i ne istrauje
585
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razvitka, ali pretpostavljam da je bottom-up mnogo jai od topdown pristupa. Bojim se kako svi gube mjeru i sposobnost
pretvaranja kvalitete u kvantitetu.
Na navedenim osnovama Kornay vri sintezu razvoja
ekonomske misli: Smith je uveo nevidljivu ruku, Gossen ideju
funkcije korisnosti, Cournot veze ekonomskih pojava (krivulja
potranje), a Walras je sve to integrirao. Bilo je potrebno stotinu
godina da Smithova intuicija dobije egzaktan, besprijekoran
oblik. No dok je to bilo ostvareno, potpuno je zastarjelo jer se
dananja privreda bitno razlikuje od one iz doba Smitha. To to
je formulacija prekasno usavrena, prilino je depresivno i on
se nada da e dananje slutnje dobiti preciznu formulaciju prije
no to pro-e jo jedno stoljee. Da stvaralaki subjektiviteti ne
idu automatski za-jedno i da e tu biti mnogo posla, govori nam
sljedei pasus.
Kornay smatra da je Langeov model proiren meu
pripadnicima Kantorovieve kole. Utopija je, po njemu, da se
proces kontrolira raun-skim cijenama. Krije li se iza toga
interes ili neinformiranost, neka se u-pita i itatelj? Jo jedno
lutanje Kornaya. Po njemu, Marxova cijena pro-izvodnje bazira
se na uenju teorije ravnotee. U cjelini se ve pokazalo kako je
teorija ravnotee sterilna. Koliko znam jo nema ekonomista
koji imaju za uzor Prigoginove paradigme. One su blie istinskoj
prirodi, a posebno ljudskoj prirodi. Sjetimo se Hegela, ovjek
stvara kad nega-tivnom pogleda u oi. Tako moemo shvatiti
ak i Heraklita kad nam kae kako je rat otac svih stvari. Koliko
kod nas junaci rata imaju postraumatski sindrom, a da im
gotovo nitko nije u stanju pomoi da bi oni sami sebe
transformirali u junake mira.?
Bez autopoietinije ekonomije nema nam mosta od
boanskih po-tencijala koje ljudi i tehnologija nose, do pravnog
i politikog sustava koji emo izgraditi.
Moramo se pitati je li teorija cijene proizvodnje sterilna ako
znamo stopu povrata iz ulaganja u ljudski i tehniki imbenik?
Kakve su nam anse ako bismo alocirali prema Beckerovim
rezultatima, a kakve ako je marginalna produktivnost ljudskog
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B. Ward
Teorijsko osmiljavanje jugoslavenske prakse na ondanjim
tradi-cijama ekonomske teorije nisu dali jugoslavenski
Tek me masakr u Dalju konano uvjerio koliko sam bio naivan i zaslijepljen, a bitka za Vukovar
poela mi je otvarati prostor za na autopoiesis. Tako mi Vuedolska golubica postaje metafora
naeg razvitka, posebno nakon Bljeska i Oluje i ja reprocesiram, restrukturiram i reorga-niziram
svoja iskustva i saznanja u simulacijama dijaloga sa slijedom (ne)navedenih autora. Istra-ujem
razvitak u svim njegovim sadrajima i oblicima jer sam uvjeren u snagu slobode stvaranja i
stvaranje slobode naeg naroda sa svima drugima, bez obzira koliko smo do sada proizveli greaka u meusobnim odnosima.
592
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J. Vanek
Najcjelovitiji teorijski rad596 o samoupravnoj ekonomiji
napisao je moj prijatelj J. Vanek. Nuno je rei da je roen u
ekoj i da je tamo dovoljno ivio da upozna etatistiku
ekonomiju. Zahvaljujui bratu koji je radio u ILO-u, prelazi na
Zapad i dobro upoznaje kapitalnu ekono-miju. Prolazi kolu MITa
i
dobiva
meunarodnu
reputaciju
istrai-vanjima
meunarodne razmjene. Zahvaljujui bratu upoznaje jugoslavenski sustav i jednostavno se zaljubljuje u teoriju i praksu
samoupra-vljanja. Naputa klasinu akademsku karijeru i baca
se naivnije no ja u izgradnju teorije i prakse samoupravljanja.
Sreom je ve prethodnim radom osigurao doivotnu profesuru
(C. Marx, Profesor na Cornell univerzitetu) te se slobodno
posveuje runom paetu i njegovu ra-zvijanju. Jugoslavija je
mogla zapaziti njegov rad ve 1972. godine, kada skupini naih
Vanek, J. Labor Managed market Economies. Cornell University Press, 1970.
596
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Ekonomija i autopoiesis
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B. Horvat
Sljedei prorok samoupravne ekonomije jest B. Horvat. On
je knji-gom,615 za koju je gotovo dobio Nobelovu nagradu,
zaokruio svoje poglede na kapitalistiku, etatistiku i
Nevjerojatno je kako su mi bliski i dragi J. Vanek i V. Vugrin. Tako su daleko, a tako su slini
autopoietini.
615
Politika ekonomija socijalizma. Globus, Zagreb, 1984.
614
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Ekonomija i autopoiesis
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Ekonomija i autopoiesis
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Ekonomija i autopoiesis
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Ekonomija i autopoiesis
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H.
oi,
protagonist
ekonomije
nacionalne
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Ekonomija i autopoiesis
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V. Vugrin
U sljedeem u se dijelu jo posvetiti radu V. Vugrina jer je
on, po mojem miljenju, najvee otkrie u teoriji autopoietine
organizacije. On je za mene enigma boje igre s oholim i
zavidnim Hrvatima. Bit njegova uenja polazi od prepoznavanja
vanosti obraunavanja vlastite tro-kovne kamate. To otkrie
slijedi s jedne strane iz skinerijanske metode pokuaja i
pogreaka (bottom-up), a s druge strane iz morala i time
boanske inspiracije (top-down). Ve je Vanek ukazao na
vrijednost ka-mate za osnovna sredstva, ali su ga nai oholi i
razvojno nesposobni ekonomisti podmuklo izolirali. Vugrin nije
imao pojma o Vaneku pa je potpuno nezavisno doao do istog
zakljuka. Ono to je najvea Vugrinova komparativna
prednost, a za to je oi imao najveu priliku koju nije
prepoznao iz nepoznatih mi razloga, temeljito je poznavanje
raunovodstva.
Vugrin se naprosto igra s raunima i u njima i iz njih izvodi
bo-ansku harmoniju. Tom autopoietinom igrom otkriva kakva
nam bo-gatstva Svemogui nudi ako radimo po Njegovim
zakonima. Vugrin je uistinu velemajstor da logiku proizvodnje
prevede u svijet brojeva, da svijet tehnike i uope razliitih roba
izrazi u novanim jedinicama. Kad nai poduzetnici naue to
raunovodstvo (a svi smo mnogo izgubili ignorirajui njegova
otkria), nae e gospodarstvo dobiti neslueni za-mah. U
primjeni njegova raunovodstva, a posebno u obraunavanju
vlastite glavnice i vlastite trokovne kamate, kriju se zameci
hrvatskih poslovnih oluja.632
Osobno mi se nikad, dok nisam upoznao Vugrina, nije svialo raunovodstvo. Sanjao nisam da
je upravo svrha raunovoe osigurati autopoietinu spregu etike i ekonomije. Koje su tajne nastajanja autopoietinih osoba i rjeenja? Nije bitno to Vugrin nije znao to je autopoiesis. Bitno je
da on ivi poteno, ui iz teorije i prakse i trai rjeenja za probleme koji ga mue. Ono to je najbolnije, ali i najljepe jest to Vugrin ratuje s bivom i sadanjom administracijom ukazujui na
mogua rjeenja problema koje imamo, a ona njega ne razumije. Volim ljude koji su bolji od mene
jer se osjeam tako malen pored njegovih 15.000 stranica molba, alba, prijedloga te kompletnih
rjeenja za nae gospodarske probleme. Slijed ljudi zna za njega godinama, ali gotovo svi, manje ili
vie, ignoriraju njegov rad. Sretan sam to vidim da te i takve prije ili kasnije ivot ignorira i samo
elim da to prije njegova teorijska i praktina otkria postanu dio nae svakodnevice u poslo632
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standardni kod
0 novac
poduzea
01
novac
vlastitom
11 dunici
12 vjerovnici
21 vlastito znanje
22 materijalna imovina
30 nabavljena roba
2 trajna imovina
3 obrtna imovina
4 trokovi
41 prenesena vrijednost
42 dodana vrijednost
50 proizvodnja u tijeku
5 proizvodnja
vanju.
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6 proizvod
prodaju
7 roba
60
proizvodi
se
8 profit
glavnice
82 dobitak
91 uloena vlastita glavnica
92 vlastita glavnica iz
9 kapital
dobitka
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6.
PRAVO I
AUTOPOIESIS
Uvod
Po
Legradiu,
ono
to
ne
znamo
razrijeiti
drutvenoekonomskim odnosima, razrjeavamo moralitetom.
Bez razumijevanja autopoiesisa641 to je teko shvatiti.
Autonomija morala jest ono to daje snagu da ne-giramo
negativnosti ekonomije. Bez poznavanja zakona relativne deprivacije male su nam anse da nadvladamo ekonomske
nepravde. Laik esto mijea zavist i nepravdu iako je to razliito
kao nebo i zemlja. Tu predlaem povratak na ABCD model642 te
meditiranje nad vlastitim ko-ordinatama, nekih drugih
suradnika i nakon toga stavljanje u odnos tih dviju i/ili vie
koordinata.
Cijeli se postupak mora vjebanjem dovesti do oblikovanja
navike da sebe i suradnike gledamo kroz sustav x i y, tj. to je
tko dao i dobio. Uvidom koji tako postaje objektivniji,
stvaramo si temelje za prirodniji i transcendentalniji moral no
to ga sada imamo. Za sada je vjerojatno da e ekonomski
To znai da gotovo sve sami sebi proizvodimo. Kad zapone tumaenje ekonomskih i politikih
zbivanja u skladu s autopoietinom teorijom i metodologijom, procesi i strukture bolje e se i bre
usavravati u skladu s kriterijima dobra, istine i ljepote. Sada pravnici predlau i sude po zakonima koji su alopietiki. Kad teorija prava dublje pronikne u zakone autopoiesisa, imat emo
humanije i uinkovitije zakone i sudstvo. Zato?
642
Cijela knjiga pisana je u duhu tog modela, a najdublje se u to ulazi u poglavlju Osjeka kola.
641
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Pravo i autopoiesis
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Vidi
Vidi
Vidi
Vidi
Vidi
Vidi
Vidi
Vidi
Vidi
Vidi
Vidi
Vidi
Vidi
paragraf
paragraf
paragraf
paragraf
paragraf
paragraf
paragraf
paragraf
paragraf
paragraf
paragraf
paragraf
paragraf
18.
28.
31.
36.
44.
51.
57.
140.
150.
222.
229.
258.
261.
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Pravo i autopoiesis
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Pravo i autopoiesis
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Pravo i sloboda
Pod
ekonomskom
uinkovitosti
podrazumijeva
se
ekonomski ra-zvoj u kojem do izraaja dolazi makroekonomsko i
institucionalno tri-no okruenje. Bitna je optimalna alokacija u
izvore u cilju maksimizira-nja cilja. Ulaganjem u podizanje
motivacije, znanja, timske organizacije, najbolje tehnologije
dolazi se do vrhunskih ekonomskih dostignua koja se prirodno
knjie, prate i usavravaju organizacijskim uenjem. To zna-i
da poduzetnik ima u glavi program, plan, kalkulaciju i kree u
akcije stvaranja profita sa suradnicima.
Pod politikom demokratinosti podrazumijeva se fair
koncept koji je ugraen u svakom zdravom i normalnom
ljudskom biu. Nisam sreo ovjeka koji ne zna to je fair odnos.
Razvitak demokracije i demokrat-skih institucija, osobito prava i
slobode pojedinca, tvrtka, medija i zatita svih ljudskih prava i
sloboda samo olakava taj proces, ali ga ne kreira. Proces ide iz
nas, iz nae intime. Koliko e izai na svjetlo dana, a koliko e
ostati u mraku vlastite psihe, zavisi o kategorijama analiziranim
u psihologiji, tehnologiji i ekonomiji.
Nije strano ovim kriterijima dodati visoko tovanje
ovjekova oko-lia ime e zemlja, zrak, voda, biljni i ivotinjski
svijet izai iz Darwi-nova svijeta konflikata i borbe za opstanak
u svijet harmonije, ljepote i slobode.670
Nema sumnje da integracijski procesi moraju biti
kvalitetno
pra-eni
regulacijom,
prvenstveno
pravnom
regulacijom. Prema odreenim podacima u EU oko 1.200
Nedavno sam bio u Sloveniji posjetiti svog bratia koji autopoiesis trai u makrokosmosu.
Njegova ivotna suputnica kupila je staru kuu, a sve je bilo isti kaos. Kako je vrsna slikarica
koja vizualno prati tekstove V. Krmpoti, po meni najbolje nae pjesnikinje, ona je tu fiziku runou pretvorila u ljepotu s malo zahvata i novaca. Od takvih mladi moraju uiti kako da uz boju
pomo sustvaramo ovaj svijet i ovo vrijeme prema naelima Dobra, Istine i Ljepote.
670
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Vladavina ustava
Ustavni pravnici (Mratovi, Sokol, Smerdel, Bai, Crni,
Filipovi, Z. Lauc) uglavnom kreu od top-down ustrojstva
vlasti. Pitanje je kako to povezati s bottom-up pristupom.
Jadranko je Crni677 postulirao takvu tendenciju.
Hrvatski ustavotvorac artikulirao je u fazi donoenja
ustava na-mjeru da naa ustavna rjeenja budu kompatibilna s
amerikim i euro-pskim teorijskim i praktinim standardima, ali
i da se vodi rauna o retradicionalizaciji hrvatskog dravnog
prava.
Vinodol je mjesto roenja poznatog zakona koji pored
ostalih sta-tuta od Korulanskog i Dubrovakog, do Ilokog
pripadaju hrvatskom pravnom korpusu kojim se moramo diiti.
Naalost, ovo nije dosta po-znato domaoj i svjetskoj javnosti,
pa ni strunjacima i znanstvenicima. Moramo to ispraviti, ali na
nain da ne veliamo povijest nje radi, nego da dokazujemo da
se naa povijest moe vrednovati samo po sadanjim i buduim
odlukama, zakonima, akcijama. Organizacijska teorija sve vie
ovladava organizacijskim uenjem i svi mi moramo to bolje i
to vie usvajati te zakonitosti razvitka.
Slobode i prava ovjeka i graanina conditio sine qua non
kvali-tetnog su drutvenog razvoja, to je sve vie temeljni
kriterij i mjerilo dosegnutog stupnja razvoja jer se istovremeno
to artikulira i ostvaruje kao emancipacija pojedinca i njegove
kreativne moi s njezinom pri-padnosti skupini ija je
solidarnost i ini onim to ona jest.
Vladavina ustava, Zatita sloboda i prava ovjeka i graanina ili Kako pokrenuti postupak pred
Ustavnim sudom Republike Hrvatske. Informator, Zagreb, 1994.
677
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Lokalna samouprava
Polazei od filozofije autopoiesisa s ustavotvornog topdown pri-stupa, preko novog ministra moemo krenuti bottomup. Tu je od koristi magistarski rad D. Brunia, 680 koji trai
teorijski i empirijski put slobodi i ljepoti. Kako je autor tajnik
upanije koja je u aktima i praksi otila najdalje u RH, to se
ovdje krije prilika da let leptira u Osijeku izazove Oluju u
Strasbourgu.681 Jedinica lokalne uprave i samouprave sazdana
Krajem 1997. V. Vugrin uputio je prigovor o neustavnosti PDV-a te sve dokazao temljnicom koju
je izdalo Ministarstvo financija. Ukazao je na ono to sada gotovo svi osjeamo. Osobno sam
lobirao da se tomu posveti pozornost i da je ta alba ansa za nae ekonomiste i pravnike. Naalost smo je propustili. No nikad nije kasno.
680
Sustavni pristup upanijskom ustrojstvu u Republici Hrvatskoj s primjenom na upaniju osjekobaranjsku.
681
Nedavno mi je rekao kako nismo ni svjesni da se nemamo zbog ega stidjeti naeg rada u
679
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Fynn, E. Ana i Gospon Bog. Kranska sadanjost, Zagreb, 1981., str. 103.
Ugovori su svetinja.
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Javni sektor
Uz bolje psihosocijalne, tehnoloke i organizacijske
pripreme mi emo biti u stanju ponuditi autopoietina rjeenja.
Ovaj proces vrlo te-ko ide bez koritenja otkria Maslowa,
Reicha, Frankla, Coveya, Shinga i mnogih drugih. Izmeu
drave i lokalne samouprave nalazi se prostor slobode
stvaranja u pravnoj znanosti. Po Pusiu, 695 mreom javnih
sluba drava se demokratizira, kontrolira i civilizira. To se
dogaa na globalnom planu i mislim da nije sluajna
popularnost Celestinskih proroanstava J. Redfielda jer
umjetniki reflektira duh vremena. Tu smo u lacanovskom
rascjepu izmeu ljubavi prema sebi i preziranju Njega, ili ljubavi
prema Njemu i preziranju sebe696 jer nema trajektorije od Erosa
do Agape. Je li tu izlaz?
Pusi lucidno u razvoju javnog sektora komparira Englesku
i Francusku. Prvi slijedom reforma od XVII. stoljea bottom-up
pristupom otkrivaju rjeenja, dok Francuzi radikalno revolucijom
(top-down) uz mnogo vie prepreka i potekoa trae svoj
autopoiesis i institucionalnu stvarnost. Narod moe ostvariti
svoju slobodu kao najvaniji preduvjet prosperiteta samo
suverenom dravom (Hegel), a mi u Hrvatskoj pre-malo jo
Uz Z. Lauca htio sam taj autopoietski potencijal pokazati i na primjeru dekanskog razdoblja P.
Sikavice. On mi ono najljepe to je proizveo i eksperimentalno potvrdio nije mogao dokumentirati. Prof. dr. P. Sikavica pokazao je da se moe iz poloaja vlasti poteno djelovati. to su priva-tno
on i njegova obitelj zbog toga proli, roman je za sebe. Pokazalo se kako je alopoiesis trenutno jo
uvijek jai od autopoiesisa na Ekonomskom fakultetu u Zagrebu.
695
Preokreti i protuslovlja u razvoju drave.
696
De civitate Dei, XIV., 28 cit. po Smailagiu, 1970., str. 115.
694
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meditiramo o razvijanju slobode i drave. Mislim da mi intelektualci moramo mnogo vie dati u stvaranje drave, a da
povrat mo-emo traiti samo ukoliko i kad dovedemo do
ekonomskih i pravnih uinaka. Jaanje javnog sektora po Pusiu
razvija odazivnost (responsi-veness, Burgernahe) jer je
zadovoljstvo organima vlasti u funkciji ostva-renja potreba i
interesa graana.
Mi smo u Osijeku od 1971. godine, kad je bilo najtee,
desetak godina to prakticirali i teorijski usavravali. Prvo
inteligencija mora stvarati dravu (bottom-up) da bi drava
povratnom petljom to pojaa-vala. Naa inteligencija jo eka
Godota jer ne zna dovoljno ni to je sloboda, ni to je drava.
Nadam se da e teorija autopoiesisa smanjiti entropiju.
U knjizi Ustrojstvo i djelovanje javnog sektora Ivan
Mecanovi promilja kako to interpolirati izmeu dravnog i
privatnog sektora, ime se osigurava na dananjem stupnju
drutvenog razvitka kvalite-tnije zadovoljavanje interesa
graana i interesa drave. Nadalje autor definira javni sektor
kao skup razliitih i heterogenih djelatnosti, koje za-dovoljavaju
interese i potrebe pojedinih graana ili ukupnog stanovnitva u
nekoj zemlji. U okvirima javnog sektora autor razlikuje 1)
drutvene djelatnosti; 2) infrastrukturne djelatnosti; 3)
komunalne djelatnosti; 4) posebne upravne organe koji su
osnovani za pruanje odgovarajuih usluga graanima.697
Zajedniko im je ogranieno trino djelovanje, tj. veinom
ne-profitabilnost, nadalje stvaranje velikih uslunih sustava,
zadovoljavanje interesa i potreba graana, djelomino
financiranje iz prorauna uz uee i samofinanciranje
korisnika, strogi upravni i struni nadzor, visoka profesionalnost
i sl. Najee je to materija koju drava ureuje putem zakona,
ali prisutna su i pravila pojedinih struka, ekonomske
zakonomjernosti, kao i pravila organizacijskog tipa. Predmet
pravnog prouavanja u okviru javnog sektora autor svodi na
utvrivanje indi-vidualnih prava graana, utvrivanje ustrojstva
pruanja usluga, utvr-ivanje subjekata i reguliranje njihova
697
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Samoobrazovanje za demokraciju
Kao dobar case study autopoietinosti moe posluiti
izvjee o radu ratnog dekana Zvonimira Lauca s Pravnog
fakulteta u Osijeku.
Za dekana je izabran 8. oujka 1991. godine. Ponovno je
izabran za dekana 10. oujka 1993. godine. Donoenjem novog
Statuta fakulteta produen mu je mandat do kraja godine
1994/95., tj. do 30. rujna 1995. godine. U svom programu (kod
prvog izbora) naznaio je kao cilj osi-guranje jednakih ansa
svakomu da prema svojim sposobnostima, afi-nitetu, umijeu i
motivima ostvaruje svoja htijenja i postane slobodni stvaralaki
pojedinac koji e stvarati za svoju sreu i za sreu naroda i
zajednice uope. Akcent je bio na samoorganiziranju i
samoreferenciji, gdje je student subjekt, gdje se samo
timskim radom moe kvalitetnije djelovati, gdje posebnosti ne
remete, nego obogauju autonomiju fa-kulteta, ali uz tovanje
moraliteta, legitimiteta i legaliteta. Navedeno se moe svesti
na modernu drutvenu teoriju autopoiesisa.
Upravo u to vrijeme i fiziki se najvie vremena provodilo u
po-drumima fakulteta bez tjednih i godinjih odmora. Rezultat
je toga da, iako je fakultet nekoliko puta pogoen projektilima,
teta se uspjeno otklanjala. Kao rezultat buenja iz stereotipne
svakodnevnice upravo u ovom zgusnutom vremenu,
osvjetavali smo se, to je rezultiralo izda-vanjem publikacije 698
tiskane na hrvatskom, engleskom i njemakom jeziku. Dvije
tisue primjeraka poslano je u svijet. Tada smo tragali za
saznanjem kako kaos prevladavati poretkom civilnog drutva,
gdje pra-vna izobrazba i osposobljavanje za demokraciju imaju
izuzetno vano mjesto. Tako se stvarala osnova za
samoanalizu.
Pravni fakultet u Osijeku u najteim se ratnim uvjetima
vrhunski samoorganizirao u prigoginskoj situaciji far from
698
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prava
lee
prvenstveno
u
tematiziranju
kontrole
komunikacijskih procesa. Sudska praksa priziva sva znanja
svijeta koja sam analizirao. Tu se skriva bit metodologije
drutvenih
znanosti.
Razlikovanje
pravnog
sustava
fundamentalno se zasniva na razlikovanju normativnog,
idealnog, umnog i s druge strane kognitivnog, zbiljskog. Ako je
itatelj pozorno pratio odnos Hegela i Marxa (top-down) i s
druge strane ivio i borio se za svoje ideale (bottom-up), ovdje
nalazi sintezu u srei i slobodi. U terminima normativnog
simetrija egzistira samo izmeu prava i sudske odluke. Prava se
samo potuju kao norme jer ona imaju namjeru biti
upotrijebljena u sudskim odlukama ako je sudac autopoietian
i ako je okruenje autopoietino. Ve je Aristotel shvatio kako je
svatko lo sudac za sebe. Sudac je temelj za autopoietino
pravo te kao to hrvatska inteligencija treba stvarati
hrvatsku dravu, tako suci, odvjetnici i dravni
odvjetnici trebaju stvarati u sprezi s ostalima
autopoietino pravo i time i autopoietinu dravu.
Hrvatsko pravo u procjepu kontinentalnog i angloamerikog
poimanja suca ima priliku nai mjeru. To znai stvarati pravo s
jedne strane (bottom-up) i primjenjivati ga (top-down) u
konkretnim sluaje-vima. Nama uslijed socijalistike tradicije
nedostaje svijesti o potrebi proizvodnje precedenta. S tom je
svrhom u Osijeku zapoeo, za studente Pravnog fakulteta
pomou Clinical Law Traininga, teaj zasnovan na CEELI
projektu.
Jean Pierre Duppuy704 analizira u lanku nove misaone
paradigme cirkularnosti, samoorganizacije itd. Kartezijanski je
nain miljenja li-nearan. Znanstvenici su u prirodnim
znanostima otkrili kako moramo percipirati nelinearnost
umjesto linearnosti. Tako cirkularnost nije gre-ka, nego se tu
skriva istinitost. Za Luhmanna, validity is circularity i to je
gotovo ve aksiom u teoriji autopoiesisa. Tako je autopoiesis
ekologija u prostoru ideja. Na tom su tragu von Foerster u
samoorganizirajuim sustavima, ve prije Bertalanffy, Weiss i
Waddington. Za drutvene zna-nosti vaan je utjecaj Hayeka i
704
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autopoiesis
jest
da
oboje
idu
samoodreenju
(selfdetermination). Lempertovi opisi pravne autonomije
naslanjaju se na Weberov pristup prikazivanja causa i uvjeta
legal rationality. Luhmannova teorija naslanja se na Durkheimaovu teoriju funkcionalnog razlikovanja, ali argumentira i u
svjetlu sadanjih intelektualnih razvoja u sferi sustava teorije,
kibernetike, fi-lozofije znanosti i sada na teoriji autopoiesisa.
G. Teubner709 smatra glavnim posljedicama autopoiesisa
interna-lizaciju evolucijskih mehanizama. Inovacije su u teoriji
sustava imale znaajan utjecaj. To znai da sustavi mogu biti
mijenjani, regulirani i ak predodreeni okolinim utjecajima.
Fleksibilnost i adaptibilnost, kao i u biologiji, po Teubneru,
karakteristike su i u pravnom sustavu. Ne samo da zakonski
akti kao elementi pravnog sustava moraju biti samokonstituirani, nego se i svaka komponenta pravnog sustava dogaa
po istoj logici. Po njemu je nuno razlikovanje izmeu
selfconstitution i self-reproduction. Najvanija posljedica tog
vicious circlesa jest da se o pravu poinje misliti na prirodniji
nain. Pravo regulira svoje vlastite operacije, strukture,
procese, granice i refleksivnou se usavrava. Tada legalni
akti, zakonska pravila, pravna procedura i pravna doktrina
dolaze na vidjelo kao samoreferentni fenomen. Njihova je
samoreferentnost osno-va legalne autonomije. U tom smislu
vanjski mehanizmi mogu samo imati modulirajui uinak na
legalne razvoje, dok evolucijski prolaze do internalnih
strukturalnih determinacija.
Luhmann710 definira autopoietinu zatvorenost. To nije,
kako ga krivo drugi interpretiraju, izolacija, niti da su unutranji
uzroci vaniji nego vanjski. Autopoietski sustav, po njemu,
ne mora biti proziran samom sebi, ali on transformira
kaos u poredak.
Alopoietini sustav to nije u stanju. Ukoliko pravo
utemeljimo na biologiji, filozofiji, psihologiji, tehnologiji i
ekonomiji, nestaje kritike koju vidi Lempert i drugi teoretiari
709
710
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POGOVOR
Malo je tko razmiljao, pa i ja kao autor ove knjige, da nam
me-todologija drutvenih znanosti moe pomoi da s 20
milijardi dolara (mirovine 1.500 kuna, plae 3.000 kuna itd.)
doemo na 40, 60 pa i 100 milijardi dolara za Republiku
Hrvatsku. Samo Bill Gates stvara koliko nas milijun zaposlenih.
Nije tono da mi nemamo najmanje 10 takvih pa da RH ima
1.000 milijardi dolara drutvenog proizvoda (GNP). Je li na kraju
knjige jasno da se mi na temeljima Prigogina, Platona,
Aristotela, Hegela, Marxa, Maslowa, Coveya, uraevia,
Shinga,
Lewisa,
Vaneka,
Luhmanna
itd.,
moemo
samoorganizirati i stvarati si ivot kao pjesmu, a drutvo kao
umjetniko djelo. Ako primijenimo poruku s dubrovake Sponze,
ako nauimo voljeti bolje od sebe, ako se ne uzoholimo uslijed
talenata koje su nam Bog, roditelji i nastavnici predali u
naslijee, ako se fokusiramo na vizije i dijelimo ih s ostalim
lanovima tima (vodei rauna da budu zastupljena
psihosocioloka, tehnika, ekonomska i pravna znanja) u
kreaciji i realizaciji projekata, ako projekte autopoietski
poveemo u smislene cjeline (kao to to rade molekule u
naem tijelu i svemu ivom), 3-5 puta vee plae uope nisu
problem. Najvanije je bilo shvatiti da razvoj ne dolazi izvana,
nego slijedi iz naih (i onih koji su bolji od nas) srca, iskustava i
znanja stvarajui svjesno interakcije potujui kriterije dobra,
istine i ljepote.
Kada sam istraivanjima uoio da se mnogo bolje
samoorgani-ziraju negativne neformalne skupine, mnogi su se
suglasili, ali smo svi zajedno malo uinili na promjeni stanja.
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realizaciju zamiljenog.
Tako emo pretvarajui osjeaje u misli, misli u rijei, a
rijei u djela imati sve kvalitetnije i konkurentnije proizvode i
usluge na svje-tskom tritu. Rezultat e biti 100 umjesto
sadanjih 20 milijardi dolara.
Jedan od najboljih naina da razvijemo potenje jest uenje
pove-zivanja svega to nam se dogaa sa savjesti. Uenjem
stvaramo sami sebe. Uenjem stjeemo sposobnosti uiniti
neto to prije toga nismo mogli. Uenjem produbljujemo nae
mogunosti stvaranja da budemo dio generativnog procesa
ivota. Osim osobnog potenja nai najvei problemi i na
najvei potencijal za utjecanje na kvalitetu ivota nalaze se u
meusobnim odnosima. Sada sam na kraju svojeg radnog i ivotnog opusa shvatio da nije bilo uzalud to sam mnogo
vremena u-troio dokazujui vrijednost ulaganja u moralne i
intelektualne poten-cijale.
Kako da, kao Hrvatska, proizvedemo to vie stvaralakih
subjekti-viteta, tj. visokomotiviranih, visokostrunih, spremnih
za timsku orga-nizaciju i demokratsku zajednicu? Trebamo
otkrivati potencijalne stva-ratelje, razvijati ih, potpomagati,
voljeti. Tako emo imati 3-5 puta bolje rezultate za 5-10 godina.
U etvrtom poglavlju, Tehnologija, obraeni su
longitudinalno i transverzalno (kao kasnije u ekonomiji)
problemi razvoja proizvoda, procesa i organizacije.
Svi zajedno srljamo u tehnologiju, ekonomiju, politiku, a da
unutar sebe nismo izvrili razlikovanje i integraciju osjeaja,
miljenja i govora da bismo mogli djelovati. Iz tog razloga ne
znamo djelovati, ne znamo se samoorganizirati, nego nas
ekonomske i politike sile, znai neto izvan nas i to je
alopoietino i izvan nae boanske prirode, odreuju vie nego
to bismo to eljeli.
Sav nepriznati tehnoloki doprinos naih najboljih umova
lei kao ogromna potencijalna energija i nee se osloboditi dok
u ivim dijelo-vima naeg tehnolokog bitka ne prepoznamo
legalne nasljednike Bo-kovia, Getaldia, Tesle i tisue drugih
neimara. Naa postojea zavist prema tehniki pismenijima i
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Zakljuak
Stvaranje bogate i sretne Hrvatske zahtijeva angairanje
svakog pojedinca bez obzira na to koji posao obavlja. Osobni e
razvoj uz auto-poietiki pristup rezultirati organizacijskim,
ekonomskim i kulturnim razvojem cijele zajednice.
Prouimo svatko svoju stvarnost,720 razvijmo zajednike
vizije. Ako oba pola (javu i san) istovremeno drimo u svijesti,
po prirodnim i boanskim zakonima sama e se od sebe razviti
putanja kojom emo iz sadanjeg materijalnog, ali i duhovnog
siromatva doi u materijalno i drutveno blagostanje.
Ta se vizija bottom-up pristupom unutar tima treba
produbiti, pro-iriti i uzvisiti u neto bolje, istinitije i ljepe u
odnosu na dosadanje rezultate.721 Mree timova sve e to
potencirati, a iz instituticija lokalne samouprave (teritorijalno) i
poduzea (funkcionalno) to e u ministar-stvima i Saboru
dovesti do konane sinteze. Dijaspora tu moe pokazati svoje
komparativne prednosti i umreiti nas s najboljima u svijetu
kako
bismo
uistinu
bili
nulta toka svijeta. Tako bi
u procesima globa-lizacije
krenuli autopoietino, a ne
alopoietino.
Podsjetimo se da je tu najvanije odgovoriti na pitanje Tko sam ja, tako da svatko sebe dovede
do identiteta i sustava vrijednosti na kojima e se graditi timovi i mree timova.
721
U timskom radu razvit e se, zahvaljujui sinergiji, projekti koji e kvalitetom rjeenja dovoditi
do novih i jo boljih rjeenja.
720
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