Ecohumanistics As A Kind Of Scientific Knowledge And Methodology For Understanding The Specifics Of The Relationship “Human — Technical And Technological World”[Экогуманистика Как Вид Научного Знания И Методология Понимания Специфики Отношения «Человек — Технико-Технологизированный Мир»]

Introduction. A human and the world are an organically connected part and whole, they are always a single World, and therefore they can only evolve together, in one direction. The human world consists of many interconnected and interdependent parts. If any one of the parts (for example, technology) begins to dominate and claim the status of the whole, then the problem of violating the optimal ratio in the coexistence and co-evolutionary development of each of the parts, and hence the whole itself, becomes aggravated. Hence, the eco-humanistic problem arises. The purpose of the work is to present the content and substantiate the theoretical and practical significance of eco-humanism as a new humanitarian knowledge and methodology for understanding the specifics of the relationship “man — technical and-technological world”. Methods. The author uses the methods of dialectics, systemic and synergetic approaches, the project (projective) method, which is implemented in the design and development of a new philosophical and scientific discipline of eco-humanism, and ideas of co-evolution. Scientific novelty of the research. The author determines basic foundations of eco-humanism as a new type of humanitarian knowledge; formulates and meaningfully substantiates the main principles of eco-humanism as a methodological setting for the ecologization of a person and the world: optimality, coordination and dominance of the whole (integrity) in relation to its parts. Results. Eco-humanistics is defined as a new type of knowledge about a person and a specific setting of his thinking and practical activities, focused on finding ways and means to achieve optimality in relation to various aspects (for example, technical and anthropological) in a person’s being to ensure the possibility of their fruitful existence, to preserve and reproduce a person (as a unique integrity) and his world (as a universal integrity), in their interconnected and interdependent unity. Conclusions. The author of the article comes to the conclusion that the theoretical development of eco-humanistics will make it possible to study and analyze the phenomena of modern culture in a more multifaceted way, to get a more accurate interpretation of the ways of human existence and eco-cultural practices that provide the effect of the state of the “ecosystem” in situations of any intense socio-cultural transformations.