Соціокультурні та гендерні виміри політичного лідерства (філософсько-антропологічний аналіз)

Abstract

Актуальність дослідження обумовлена стрімкими демократичними процесами і переходом суспільства від соціоцентризму до антропоцентризму. Зміни в суспільстві потребують особистісних змін не лише серед звичайних людей, а й від людей, що беруть на себе обов’язок керувати суспільством, вести його за собою. Мова йде про лідерів, більше того, політичних лідерів, від мудрості, стратегії й тактики яких залежить розвиток та процвітання тієї чи іншої країни. Матеріали дослідження можуть бути використані при підготовці лекційного матеріалу з філософії, філософської антропології, історії філософії, філософії культури, а також у підготовці спецкурсів з філософської антропології та філософії культури.

A genuine political leader is a bearer of culture, a person who protects and develops it, not destroys or imitates it. In this context, the issue of existential dimensions and spiritual levels of development of a political leader is very important. In the connection with this the project of N. Khamitov's metaanthropology as a philosophy of ordinary and metafrontier human existence has become methodologically relevant. Ordinary level of being in the context of this project of metaanthropology is understood as the result of the action of the will to self-preservation and propagation. The frontier human existence is the result of the will to power and the will to knowledge and creativity. The metafrontier human existence is generated by the will to freedom, love and co-creation. In the methodological coordinates of metaanthropology, most political leaders are people of extreme existence and personal worldview, who are guided by the will to power. We see a striking destructiveness in them, which is the stronger, the stronger the emphasis on power as the ultimate value. However, political leaders of ordinary existence and ordinary worldview, that are manipulated by political leaders of frontier being, are no less destructive for society, because they carry the will of others in the specifics of life. Their destructiveness may be relative, but nevertheless malignant to others. And only in the creative mode of human frontier existence and, moreover, in metafrontier level of human existence, genuine constructive political leadership is possible, because in these dimensions of human existence power ceases to be a self-sufficient and unconditional value, becomes only a means to ensure freedom, dignity and creative self-realization. With the reference to understanding the socio-cultural and gender dimensions of political leadership, the methodology of social metaanthropology is fruitful, which is being developed on the basis of the project of metaanthropology by the modern Ukrainian researcher S.А. Krylova. In this context, a constructive political leader is able to promote the development of society from the ordinary through frontier to the meta-frontier existence. And this is the main criterion for the constructiveness of political leadership in general and in the modern world in particular. The modern direction of psychoanalysis, called "androgynous analysis" has become heuristically productive to understand the gender aspects of the constructiveness and destructiveness of political leadership. It is based on the philosophical basis of metaanthropology - the theory of personality and relationships between individuals and existential femininity as spirituality - existential sexism, existential hermaphroditism, existential androgyny (N.V. Khamitov). In these methodological coordinates, destructive political leadership is manifested at the level of strategies of sexism and hermaphroditism, and constructive one requires a strategy of androgyny as a holistic spiritual and soulful being of the individual. These methodological approaches of metaanthropology and androgynous analysis can be productively combined with the humanistic psychoanalysis of E.Fromm, in particular with the theory of biophilia and necrophilia. In the coordinates of humanistic psychoanalysis, metaanthropology and androgynous analysis, true love to life is the basis of constructiveness in the activities of a political leader and is possible only at the metafrontier level of this life, that means androgynous integrity of man, couple, humankind, holistic personality that develops and overcomes everything destructive in personal and political existence. Sociocultural dimensions of political leadership are his social, axiological and cultural contexts and manifestations. Under the gender dimensions of political leadership in the context of the study are understood features of masculinity and femininity of the leader-politician, the interaction of women and men in politics - the phenomena of gender equality and gender partnership. Analysis of socio- cultural and gender dimensions of political leadership in the broadest sense of the word can be called philosophical and anthropological analysis. From the standpoint of E. Fromm's humanistic psychoanalysis, the fruitfulness of a political leader is generated by his attitude to creative activity under the condition of his morality, acceptance of responsibility for its consequences and ability to partnership. He is a humanistic and democratic political leader. The most destructive is a political leader who has an exploitative orientation of character, who treats people as objects, despising their freedom – others are interesting to him only as long as they are able to give something – ideas, emotions, love, support. Such a leader is prone to authoritarianism and totalitarianism. The democratic style of political leadership anticipates the need for the leader to show respect for the honor and dignity of both supporters and opponents. The essential features of democratic style in political leadership are the ability of leaders to a high level of public communication, significant organizational skills, political skills and ability to political foresight, a high level of creativity and emotional stability, and, most importantly, the ability to build partnerships. In a democratic style of leadership, the individual should focus on constructive dialogue, establishing effective interaction with other people, the ability to empathize, understand and accept the position of the Other. Leadership in its democratic sense can only harm authoritarian and totalitarian systems, because the leader as the bearer of an active innovative creative and co-creative position is able to violate their integrity. Informal leadership in such systems is seen as an anomaly that is severely repressed, as leadership in totalitarian regimes must be standardized, in accordance with the canons of rigid social regulation. The worldview values of a political leader set strategies for the development of his personality and, accordingly, strategies for the development of society. On the other hand, the strategies of the personality that determine his activities, form values. In the methodological coordinates of metaanthropology basic strategies of human existence can be identified, they are – security, power, freedom, love and unity of freedom and love and the corresponding them values. With the dominance of the value of security in being a political leader, he is not attuned to the strategic development of the country, is able to think only about tactical, ordinary, current affairs. Moreover, among the political leaders, whose main value is security, there will be many who see political activity as a way to accelerate enrichment. Such a politician may be prone to corruption, he is not able to think globally and constructively. Having a non-independent, uncreative worldview, he is not able to strategically model, analyze, compare. The political leader whose dominant value is power, has usually a subconscious desire to supercompensate for his inferiority complex. A person who has certain shortcomings and seeks to overcome them, developing the strengths of his personality and achieving success, will not always be destructive. Such supercompensation, if a person is obsessed with the values of power, becomes destructive for him and for society. This is especially true of political leaders who, in their desire for greater power and glory, gravitate toward authoritarianism and even totalitarianism. The value of freedom in being a political leader is very relevant and significant. Freedom promises a political leader the opportunity to realize his goals and objectives, to fulfill everything he promised his constituents, to make the country developed and civilized. But very often freedom without love and creativity becomes arbitrary when a politician forgets about responsibility. So such freedom-arbitrariness – the desire for unconscious and fruitless goals that actually destroys freedom. The value of love gives politics openness and the ability to go beyond the ordinary, but love is not a sufficient condition for constructive politics. Love as the only dominant value, without freedom, makes politics a victim of violence, and the people themselves can be the bearers of this violence. And sometimes the politician himself, out of "great love", generates an authoritarian or even totalitarian system in which the value of freedom for his own people is denied; then the political leader can become a torturer. The combination of the values of freedom and love in being of a politician is not only purposefulness, striving beyond the ordinariness and the ability to create, but also the ability to love, which includes understanding, tolerance and co- creation. The valuable harmony of freedom and love gives a political leader such integrity and constructiveness that makes his activities wise and humane, that has a positive impact on the development of society. At the same time, security and power become a means, and freedom and love – the highest goal of a political leader.