Nobel Nomination Petrusov prijedlog

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Malo tko zna kako je Petrus predložio A. Clarka za Nobelovu nagradu i to utemeljio na svojoj originalno teoriji.
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  Prof. Petar BosnićPetrusLangova 35.10430 SamoborCroatia NOBEL COMMITTEEThe Swedish AcademyOsloSweden Mesdames et Messieurs,I wish to propose that the Nobel Prize for Literature for the year 1999 be awarded to thewriter  Arthur C. Clarke, presently resident at:ColomboSri Lanka The works on which I base my proposal that Mr. Clarke be awarded the Nobel Prize arehis novels Childhood’s End  , and City and Stars .Although the rest of the opus created by Mr. Clarke represents just as respectable a basisfor the award of a Nobel Prize, I shall restrict myself to formulating my proposal on thetwo works that I have quoted.As you know, Mr. Clarke is an author of SF literature, and I am fully cognisant of the fact that the great majority of literary theoreticians do not regard such literature as being either serious or valuable. To date, a Nobel prize has never been awarded for an SFopus, although some of the authors who did receive the prize are, in addition to writing theusual and fully accepted genres, also authors of well known SF works for example,William Golding, 1983.***The members of the Commission who will judge the credibility of this proposalwill surely be aware that there is a whole range of literary theoreticians who regardScience Fiction as one of the literary genres equal to all other artistic literary genres.However, despite all their efforts to draw attention to all the reasons that place the SF intothe sphere of art, they have not as yet managed to achieve satisfactory results. This lack of results does not result from a lack of valid arguments, but primarily from the rigidity of the audience, both professional and non-professional.For the sake of veracity and objectivity, however, I am obliged to admit to the factthat the corpus of SF contains a great deal more pulp than other literary genres, which is possibly the key reason why it still has not won more confidence from among the general public, and an appropriate status.I believe that I am not the first person to have proposed that a Nobel Prize beawarded to somebody who has invested his or her entire creative energy into SF literature.I also believe that those preceding me had enclosed the necessary argumentation,explaining and justifying their proposal. Independent of their arguments, I am enclosingmine, in as brief a form as possible, needless to say.I am a Professor of Philosophy and History of Art. The bulk of my scientific andlife efforts have been devoted to the study of the development of civilisation, in which  field I have published several books. My understanding of SF literature and SF art ingeneral is based on the results of my research into the development of civilisation. Given below is a brief presentation of this understanding of mine.***I believe that the history of human race is in fact the ontogenical process - processof creation of an artificial being. This process began some 10,000 years ago and it evolvedin several phases. Its culmination and synthesis occurred in the middle of the last century.Together with a whole string of thinkers, beginning with F. Hegel and ending with F.Fukojama, I believe that history has run its course. But, in contrast to them, I further  believe that history has run its course because its aim has been achieved the artificial beinghas been created and completed. The next stage is the process of its utilisation. It will beused as a “beingful” TOOL in the realisation of the key aims of HUMANKIND. The mostimportant of them all and one that contains within itself all others is: to survive in a wayspecific to an intelligent species. In the process, the artificial being will, of course, undergoa long period of development and perfecting. That post-historic and EVOLUTIVE phaseof its development will differ greatly (and it already does) from its PRESENT, historical phase, which was dominated by a REVOLUTIVE form of development.History has gone through several phases of development, and I differentiate themaccording to the ways in which the human race secured its survival. Those “phases” of development are in fact the levels of development of human civilisation in general Thesis,Antithesis and Synthesis.1. The first level, Thesis, is Neolithic civilisation. Nature produces everything, but manonly collects and uses the fruits of its labour.2. The Antithesis is the civilisation of Antiquity. Human race lives from its work. It isdivided into masters and slaves, where slaves perform the physical and masters the mental part of the work needed for the human race to survive.3 ..The Synthesis. Western civilisation. Man creates an artificial being (or rather,completes its development). It works, and man uses the fruits of its labour. Westerncivilisation is the level of civilisation development at which man begins to free himself from the necessity to work. As I have already said, history is the process of CREATION of an artificial being. The aim of history is fulfilled through its creation. For the human race,however, the artificial being is not the aim but a means, a “beingful” TOOL essential for the realisation of the aims of the species. The above stated clearly shows that realisation of those aims can begin only after the completion of history, and then through theUTILISATION of the artificial being. In other words, the end of history is neither the endof time, nor the end of development.4. ..The phase which could perhaps be called anthropo-technological civilisation, is the phase of the UTILISATION or USE of the artificial being. This is the phase of itsEVOLUTIVE development. (Following the Synthesis, REVOLUTIVE development is nolonger possible). In the course of the fourth phase, the artificial being will evolve boththrough improving and expanding man’s lebensraum into the expanses of the universe, andthrough developing the elements of one ’ s own, inner self-control and self-care, elementswhich should relieve man from having to take care of it.The key method of using the artificial being could POSSIBLY be its utilisation as ameans of encouraging the inner development of man. I believe that history is the time inwhich man’s creative intellect is utilised as a means of development of an artificial being,while post-history is a time of utilisation of a highly developed artificial being as means of man’s development. In other words, the evolution of man that was interrupted followingthe emergence of Homo sapiens some ten to fifteen thousand years ago would becontinued in the time of post-history. One has to realise that the visible results of continued evolution should not be expected at the very beginning of post-history time.  ***In a number of my books I have shown that, following W.W. II, there began toemerge in the legislation of the most developed countries of the West something that Itermed an artificial private owner. That something is the ability of the artificial being tocontrol its own development and man, and not only as an individual but entire nations,states, governments and, ultimately, the entire species. One should not fear this ability of the artificial being, since it is precisely that which will make it possible for man to live a better life, with more freedom, and to realise the aims of the entire human race. After all,that was the purpose of its creation and the aim to which the last 10,000 years of humanexistence have been sacrificed.***Human kind differs from other species in its ability to create an artificial being.That is what makes it an intelligent species. Beavers, bees, ants, spiders, cannot beregarded as intelligent since they do not create an artificial BEING, but only someartificial THINGS. (The difference between things and beings is enormous. Aristotledefines beings as “Something DETERMINATED” (Latin: Determinatio ).Even the great Hegel adopts this erroneous understanding, accordingto which a thing and a being are one and the same thing because athing is also something DETERMINATED. ((A. Schopenhauer drewattention to this lack of differentiation between a being and a thing)).Aristotle gives a correct definition of a being when he tries to explainwhat a soul is, and when he says that the soul is “that something whichgives motion to itself.” This is, in fact, a definition of a being. A soul is just a phenomenon in which beingness becomes directly apparent. I define a being as something that possesses the power for self-development and self-reproduction(for self-preservation). An artificial being differs from the natural being in not being anaim unto itself, but having a purpose it exists not because of itself but because of man).Only the creative species can create an artificial being, and it is through this verycreation that they uncover and prove their creativity. However, that creativity can bereleased only through the FREE activity of ingenious individuals. Ingenious individualsare those who are able to create certain elements, which may be of lesser or greater significance, but which are essential in the make- up of an artificial being. To possessingeniousness is to posses the ability to create such elements - the ability to give birth byspirit. The Latin verb: gigno, gignere, genui, genitum = TO GIVE BIRTH TO. Anartificial being is the product of a large number of spiritual births during the course of which the elements, from which it is composed, are created.The new element, one that the artificial being is lacking, but which is vital to itsfunctioning and its wholeness, comes into the world only once through an act of creation.Subsequently, however, even individuals who are neither creative nor ingenious canendlessly reproduce it. The reproductible quality of such an element and the need for itsconstant, repeated reproduction, is proof of its value. That which is not reproduced byanybody, or not needed by anybody, is something worthless, a mistake, a misconception.Aristotle’s works are, for instance, constantly being reproduced since they form a part of the fundamental education of every generation, as do Euclid s Elements (of Geometry?), technical discoveries such as a wheel or a cogwheel, the laws which ensurelife in a community, the moral principle, etc, etc. 3  If truth were known, we are compelled to reproduce misconceptions as well, not inhistorical practice but only in the memory, and we have to do it for the very reason of notrepeating them in practice.All I now still have to do is to speak the name of that artificial being.It is best known under the name of Capital.*** Needless to say, capital is not only a “relation between people and the attitudetowards things”, nor is it only a large sum of money, or a company. Money is merely the“blood” of capital, or rather, the artificial being; technology is its muscle and muscular system and skeleton; science is its brain; societies and nations its living tissue, etc. etc.There are already many economists who believe that capital is, in fact, the same ascivilisation. All I want to add to that is that this civilisation is the material, i.e., thecorporeal, form of the artificial being’s existence. Finally, and for a specific purpose, Iwant to stress that religion, philosophy and art are constituent elements of the artificial being.That was, in brief, the basis of my understanding of SF literature. Current criticsview this philosophy of history of mine as a “considerable improvement in theunderstanding of history”. I sincerely hope that it is going to make at least a similar impression on the people to whom this proposal is addressed, since it is only on the basisof such understanding that one can perceive the inevitability of appearance of SFliterature, and its place among other creations of civilisation. I have not presented myviews here in order to popularise my philosophy, but to provide a basis for anunderstanding of SF literature and to underline the soundness of my proposal. In doingthat I may have turned this proposal of mine into a kind of scientific discourse, but even if that is the case I do not believe it to be a bad thing, since a proposal for the award of a Nobel Prize must possess a scientific base, or at the very least it must be approached withan adequate measure of seriousness and responsibility.In the following text I shall try to describe, explicitly, the very place, cultural andhistorical, of SF literature.***When man believed that different deities had a crucial influence upon his destiny,as was the case in the times of Homer or Sophocles, literature was devoted to therelationship between man and those deities. In the Middle Ages, Europe believed thatman’s destiny was determined by God’s will or God’s grace. Literature of the time delved primarily into man’s attitude towards that transcendent, monotheistic God.When, in the middle of the last century, the synthesis of the artificial being wasaccomplished, lucid minds began to discern that man’s life and destiny depend, to a greatdegree, on his attitude towards the artificial being. This presentiment manifested itself inthe form of SF literature. I define it as a literary form that deals with man’s relation to theartificial being, and with life that is based on the creation and utilisation of the artificial being. Authors of this artistic genre most often deal with man’s attitude towards thoseforms of the artificial being which will, as they see it, develop at some point in the future.This creates the impression that SF is something that is based only on imagination, that itis just fantasy, with no connection to reality or with man’s real problems, dilemmas,questions, aspirations, etc. However, if we do agree with the claim that man has createdan artificial being, and that in this day and age his destiny, the point of his life and hisvery survival depend on his relation towards this being that he has created, then we willalso have to agree with the claim that SF literature which deals with man’s attitude
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