Biopolitics as Part of the Cognitive Map for Navigating in Post-Communist Society

Post-communist countries differ in their historical experiences. In some of them (the former Czechoslovakia, in part the Baltic States), socialism made a relatively short-time presence, and the preceding capitalist-society traditions and values have not been completely obliterated. In others, the impact of communist ideas was stronger, more long-lasting, and/or superimposed upon a tradition favoring a centralized power-system (Russia and other CIS countries). Despite these differences, all post-communist countries have experienced (or are experiencing) a period of ideological chaos, characterized by the collapse of the previously powerful unifying ideas and by often uncritical perception of ideas coming from the developed capitalist countries. Under these circumstances, one of the major tasks to be fulfilled by the fledgling civil society is to develop a system of socio-political and ethical principles & values. This value system is essential for the development of coherent networks, since in its absence disagreements and conflicts between hiramas or their analogs appear inevitable. The overarching cognitive map, to be used for navigation in post-communist societies, should primarily pursue the following important objectives:

· filling up the post-Communist ideological vacuum;

· supporting the people by providing them with the most basic ethical, cultural, and political ideas and values;

· denouncing dangerous, impermissible ideas, views, and activities;

· promoting national and political self-identification;

· reconvincing the people that their life is not in vain, that they really can hope to attain a better future;

· criticizing the political course and the behavior of the government and the whole state machinery.

The discussion of all possible variants of such "cognitive maps" is beyond the scope of this paper. Instead, we will deal with a concrete map based on biopolitics. As pointed out in the beginning of this paper, it deals with human political behavior as influenced by biosocial factors, and also seeks to conceptualize relations between the human species and its natural environment. A large number of books and papers by prominent scholars have been recently published on this subject (see, e. g. Caldwell, 1964; Somit, 1968, 1972; Somit and Slagter, 1983; Somit and Peterson, 1992; Corning, 1983, 1987; Flohr and Tsnnesmann, 1983; Flohr, 1986; Masters, 1983, 1989, 1991; Schubert, 1983, 1986; Schubert and Masters, 1994; Anderson, 1987; Zub, 1987, 1995; Gruter, 1991; Vlavianos-Arvanitis, 1985, 1991; Vlavianos-Arvanitis and Oleskin, 1992; Gusev, 1991, 1994; Gusev et al., 1991; for a review, see Oleskin, 1994a).

Two dimensions of biopolitics are of interest in this connection. First, it concentrates on the biologically influenced aspects of human behavior and needs, thus contributing to our understanding of ethnic conflicts, cooperation and other loyal social behavioral patterns. Second, it aims to establish mutually acceptable relations between humankind and the biological environment. In this context, biopolitics can be construed as introducing into political science and practical politics the whole ensemble of biological knowledge concerning Homo sapiens and the living organisms around us.

Biopolitics can form part of a new post-communist overarching cognitive map, since it can perform a number of important important functions in society:

· the function of a borderline bio-social science based on biological data and also taking into account sociological and political-science research on human behavior. In this scientific role, biopolitics can help design optimized models of human relations and social organization—starting from the grass-roots level (the above "hirama scenario" being one of the examples);

· the mission of a new value system distinguished by its "soft", not-repressive and non-restrictive, character, based upon a most natural idea regarding man as intrinsic part of planetary life (bios). Considering human beings from an evolutionary perspective would help avoid both the Charibda of nationalism and the Scylla of losing national identity. Biopolitics supports the earlier ideas of "environmentalists" and "ecologists" on "Unity In Diversity" concerning both living nature and human society;

· evolutionary biology, a conceptual cornerstone of biopolitics, has a number of potential attractions for all those involved in re-constructing post-communist society (Masters 1993). It emphasizes change rather than constancy, thus encouraging important social changes. It also enhances the importance of individual initiative & enterprise as evolutionary force in general and catalyst of miracle-oriented economic and political developments, in particular. Modern evolutionary theory emphasizes cooperation and mutual support, and these types of interpersonal and intergroup ("inter-hirama) relations are essential for overcoming the post-communist crisis without waiting for the governments to take action;

· in animal societies, there is no clear boundary between family and society, private and public. These facts can be used to promote personal, not dehumanizing, approach in politics, again starting from below.

Human beings represent multi-dimensional systems, and biology can provide knowledge only in some of these dimensions. The biopolitical "overarching map" has a large number of "white zones", to be dealt with by scholars in respective fields of social sciences & humanities. But the very heuristical limitations of biology as basis for social knowledge are a potential asset of biopolitics, since they provide for its social and cultural flexibility.

In a special work (Vlavianos-Arvanitis and Oleskin, 1992: pp.65—68), we demonstrated that biopolitics is compatible with all major world religions, unless they take an over-fundamentalist attitude. With a more tolerant attitude, each religion can find, in its own doctrine, ideas enhancing the importance of biology. For example, regarding environmental protection, the Muslims believe that "whoever plants a tree and diligently looks after it until it matures and bears fruit is rewarded" (quoted according to Vlavianos-Arvanitis and Oleskin, 1992: p.67). In countries with a multi-religious population (like Russia, Bulgaria, or China), biopolitics can help ease the religious tensions. It also has a special appeal in terms of bios-related mythology characteristic of Ancient human society, which deified animals and plants as spirit-endowed beings, as well as life as planetary spirit.

In summary, the politically relevant dimensions of modern biology can be recommended as an "intellectual paradigm for understanding human society". Particularly in the Eastern European geopolitical zone, they conform to such traditional features as collectivism, mutual aid, spirituality, and hope for a better future. Importantly, biopolitics represents an open paradigm, since it provides incentives for fruitful cooperation involving natural and social sciences and humanities.