Representations of the Social in Digitalized [and Cyber] Domains of the Non–Dedicated

The paper is a part of the Author‘s project focused on creating new kinds of the natural by the social.
The main thesis is that the social creates autonomy of the natural. Communication is abounding with symbolisations enough to force out traditional perception of the natural as something external. Civilization and culture are abounding with symbolizations enough to construct the autonomous natural. Up–to–date culture is dominated by hermeneutics, re–creations, and re–productions of achievements. It is not only a testimony of civilizational crises shaped with up–to–date popular discourses but also it shows that the social is autonomous because it exists as something creating nothing new.

The Author analyses presages of constructing of the natural as representations of the social. The natural becomes an autonomous domain of the social because it does not create the dedicated. The dedicated has been a kind of exaggeration, exemplification, and preservation of meanings. Creating–the–natural individual human beings are not referred to any non–verifiable external. Physical, digital, and cyber acts of creation of the natural are representations of the social and they are not participating in something given as unknown. In other words, acts of [self–]uncovering are connected with acts of [self–]creation of social subjects.

The Author argues that there is a transitory/preparatory stage of the social being dominated/occupied by new digital skills and possibilities. The beginning of the next stage will be signed by rejections of the dedicated and it will be directed towards creations and constructions of the natural. An individual human beings become autonomous–as–non–dedicated subjects of the social. The up–to–date social accepts huge number of homogenous variants, the future social will expand its cyber heterogeneousness as the natural. The consciousness introduces itself as the natural. New kinds of cognitive and non–dedicated absorption will re-define—but without reference to ethics—Socrates’ cognitive valuation. The subject is the reason.