O nature, nature, life will not perish!

 O nature, nature, life will not perish! Friends, Helena, life will not perish! It will begin anew with love; it will start out naked and tiny; it will take root in the wilderness, and to it all that we did and built will mean nothing — our towns and factories, our art, our ideas will all mean nothing, and yet life will not perish! Only we have perished. Our houses and machines will be in ruins, our systems will collapse, and the names of our great will fall away like dry leaves. Only you, love, will blossom on this rubbish heap and commit the seed of life to the winds. Now let Thy servant depart in peace, O Lord, for my eyes have beheld — beheld Thy deliverance through love, and life shall not perish!

Karel Čapek

BASIC IDEAS OF NIKOLAI FEDOROV

 1. The contemporary humanity is divided into

ty ae leh ee ws 8) the learned and unlearned, the rich and poor. acetone A poy ee GR 4! The common task is to restore the kinship and Hise ah gatunle®, shou ate etme NG Ny ANG unity of the human kind. . Bes CAA wy iat ae '\:\| 2. People are brothers because they have one " y BA, Sart wear Ne ,:| heavenly Father. Religion is the way to tyr | oy © Sey YY unification.

3. True religion is not an abstract faith in God the Father but the worship of all our fathers and forefathers since they gave life to us.

4. The common task of humanity is the resurrection of all previous generations. Brotherhood cannot be limited to the living but must include all generations.

_| 5. The so-called progress is immoral because it | consists in the swallowing up of the old by the ‘| new, in the displacing of the fathers by the =| sons.

6. The progress increases the force of death, the superiority of the living over the dead and of the young people over the old ones.

7. Death as an inevitability of nature is an insult to humanity. The project, called the Common Task, is directed toward overcoming death through technological advancement.

8. All natural laws, death being only one, must be reversed in order that humanity can manifest God's omniscience and omnipotence.

Everything granted must be transformed into { something crafted.

9. Contemporary civilization has procreative obsession, which has given rise to a feminized industry of conspicuous consumption oriented * «| toward seduction

10. History as a succession of generations, whereby the new supplants the old, must give way to a retrospective tendency _ that emphasizes immortality and the resurrection of ancestors.

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11. "Supramorality" demands that sons return their debt of love to their fathers by resurrecting them. All technological resources must be dedicated to this task of preserving and revitalizing the remains of deceased fathers

12. Christianity is primarily the religion of | resurrection, which echoes the Orthodox privileging of Easter over all other holidays, icluding Christmas.

13. Man is called to worship God by literalizing through practice everything in Scripture that is usually interprete only in a spiritual sense, as symbols of another world.

14. The moral task of humanity is not to wait for the Last Judgement, but to follow the example set by Christ and endeavor to make bodily resurrection possible on the | earth, to transform the entirety of human existence into a man-made and continuous Easter.

15. The museum, as a collection of the ancestors' remains, is the central cultural institution of humanity, which works also as a laboratory of resurrection science.

16. With the conquest of death and | attainment of immortality, procreation | becomes obsolete, and the focus of human history shifts to cosmic expansion, which is necessary to accomodate the innumerable resurrected generations of ancestors

*16 BASIC IDEAS OF NIKOLAI FEDOROV, Mikhail | Epstein, 1995. emory.edu/INTELNET/four_thinkers.html

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From Physics by Aristotle

  

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when the objects of an inquiry, in any department, have principles, conditions, or elements, it is through acquaintance with these that knowledge, that is to say scientific knowledge, is attained. For we do not think that we know a thing until we are acquainted with its primary conditions or first principles, and have carried our analysis as far as its simplest elements. Plainly therefore in the science of Nature, as in other branches of study, our first task will be to try to determine what relates to its principles.

The natural way of doing this is to start from the things which are more knowable and obvious to us and proceed towards those which are clearer and more knowable by nature; for the same things are not 'knowable relatively to us' and 'knowable' without qualification. So in the present inquiry we must follow this method and advance from what is more obscure by nature, but clearer to us, towards what is more clear and more knowable by nature.

Now what is to us plain and obvious at first is rather confused masses, the elements and principles of which become known to us later by analysis. Thus we must advance from generalities to particulars; for it is a whole that is best known to sense-perception, and a generality is a kind of whole, comprehending many things within it, like parts. Much the same thing happens in the relation of the name to the formula. A name, e.g. 'round', means vaguely a sort of whole: its definition analyses this into its particular senses. Similarly a child begins by calling all men 'father', and all women 'mother', but later on distinguishes each of them.