FROM A SUBJECT TO AN AGENT, FROM SOCIETY TO COMMUNITY IN CONDITIONS OF THE MARKET OF IDENTITIES, ABILITIES AND FREEDOMS

Abstract

The synergetics of open systems, refracted into the field of social relations, demonstrates new principles and forms of group behavior - corporatism, involvement, conventionalism, non-collective community, being-together. The dissipative nature of modern society overturns the institutional order in it and makes it necessary to get rid of ideological identity, along with this, the reason for the ideological and class struggle disappears. However, there are other problems associated with somatic identity, employment, consumerism and social precarity, which are sufficient causes for conflicts. To resolve actual social contradictions, an appeal is made to the concept of natural rights and the paradigm of performativity, which highlight physical body in the mode of its presence and natural desire. Thus, the panoptical neoliberal social space, traditionally referred to as society, today is a spontaneous alliance of single agents publicly manifesting their individual needs and the right to satisfy them.

Headnote

Abstract: The synergetics of open systems, refracted into the field of social relations, demonstrates new principles and forms of group behavior - corporatism, involvement, conventionalism, non-collective community, being-together. The dissipative nature of modern society overturns the institutional order in it and makes it necessary to get rid of ideological identity, along with this, the reason for the ideological and class struggle disappears. However, there are other problems associated with somatic identity, employment, consumerism and social precarity, which are sufficient causes for conflicts. To resolve actual social contradictions, an appeal is made to the concept of natural rights and the paradigm of performativity, which highlight physical body in the mode of its presence and natural desire. Thus, the panoptical neoliberal social space, traditionally referred to as society, today is a spontaneous alliance of single agents publicly manifesting their individual needs and the right to satisfy them.

Keywords: agency, target community, alliance, precarity, prosumerism, being-together, human rights.

Introduction

The social and individual dimensions of social activism are currently undergoing radical changes. Violation of the balance of private and public, online activity and the development of network marketing leads to the emergence of new forms of cooperation. The change in the nature of production and consumption forms a new model of economic relations based on the potential direct participation of local agents of the market. The universal principle of maximizing pleasure and the criterion of utility commercialize education, art, legal sphere, and politics.

The activity of relations with the authorities and the degree of individual responsibility are increasing, while the effectiveness of influencing the vertical of management is decreasing. Institutional ones are being replaced by agentive connections on various platforms, in various public spaces, among which the virtual is the most in demand. The singularity of individual agents participating in political, economic, civil and cultural actions eliminates the need for centralized management and highlights the figure of a moderator of processes in flexible open structures. An independent agent-manager is aware of the need for continuous education, permanent self-improvement, the inevitability of a tough and responsible choice, and at the same time unlimited opportunities for self-realization.

Of paramount importance now is not the subject with his personal potential and ability to be creative, but a specific location, that is, an impersonal topos that accepts companions of a common goal, the format of their participation in the project is also important. The situational and temporary nature of the emerging communities of producers, consumers, users, clients, patients, voters, spectators or employees does not allow us to call the modern neoliberal space of late capitalism a society in the known sense of the word and requires an in-depth analysis of the situation, as well as a semantic and lexical reboot of the narrative about sociality.

The relevance of the study lies in the identification of new social attributes of a person, as well as the principles and forms of public associations that find themselves in a rational individualized liberal environment.

The philosophical categories used in the article - corporality, presence, publicity, participation, alliance, involvement, corporatism, moderation - work in a single field of metamodern logic, the basis of which is the principle of fluctuation of equivalent elements that create target connections in their own interests. The hermeneutic method is used to reveal the meaning of key concepts in the context of the stated topic - such as agency, community, prosumerism, and others. Semiotic analysis allows subtracting (or making a new reading) of actionist spaces, in particular creative public art locations, network platforms, workshops, urban zones, political performances and marketing platforms as iconic formats in the field of social interaction. The phenomenological aspect of the study contributes to reflection on the anthropological changes of the social individual, his priorities in labor and creative self-realization, and allows to place accents in the strategy of social development, mass culture and legal policy. The appeal to the principles of performativity and intersubjectivism in the course of the study reveals the meaning of the body in modern social practices of agentive communities.

The purpose of the study is to identify conceptual changes in the activity and interaction of social groups, as well as individuals in the realities of neoliberal cognitive capitalism; to trace the metamorphoses of anthropological attribution from subject to agent and the transformation of group modality from society to community; to place priorities in the life of a modern agent and community, as well as highlight the main accents in the rhetoric about them.

Analysis of recent research and publications

In the socio-philosophical narrative today, many methods and categories of mathematical, network and economic sciences are used, including agency, singularity, moderation, conventionality, distributiveness, resource, production, consumption, cooperation, use, and others.

Thus, the theory of agency and agentive relations was applied by the Swedish scientist Francis Lee in the process of studying social pandemic crises and developing tactics to deal with them1. The Japanese philosopher Tinka Kawashima refers to the principle of agency in the course of reasoning about the phenomena of self-isolation and belonging to a community in a Covid social environment2 3. In this case, the scientist notes that today network interaction provides a permanent intimate community of agents. The American authors Roy Satyaki and Ghosh Preetam apply mathematical modeling of a spatial model of a social network to solve the problem of "dispersed existence" of agentive bodiess. The concepts of agent and agentive community are woven into the context of the discourse about collective experience of precarity by the representatives of temporary labor market. Much attention is paid to this phenomenon, in particular, by the American scientist Judith Butler^ For her, precarity is a reality of the political performative space.

Philosophers Alvise Matozzi (from Italy) and Laura Parolin (from Denmark)5, as well as Geoffrey Dierckxsens6 from the Czech Republic who is a researcher in the field of enactivism write about the singularity of selfgenerated agents and communities that exist in performative realities through bodies, artifacts, objects, environments and substances.

Economic rhetoric regarding the social ties and processes that take place today is expressed by many Western theorists over the past three decades. For example, the French philosopher and sociologist Andre Gorts built a well-known concept of self-entrepreneurship, or self-exploitation, according to which each individual acts as an economic resource in physical, emotional and intellectual aspects^.

In the same first years of this millennium, the popular American thinker Chris Anderson presented his theory of the "the long tail", thereby stating a new marketing model in the online market space and at the same time a new principle of production and consumption8. According to this theory, now, after the "niche revolution", the market is focused on an infinite number of individual and unique consumers who do not feel the unity of their tastes and interests. "The long tail" theory explains not only the modern concept of business, but also the actual model of social cooperation, the rule of moderation of social systems based on it.

The economic term "prosumerism" in the sense of a way of sociocultural interactive being of a community or an individual, when consumption and production are merged together, is used by Alvin Toffler9, and later by the modern British scientist Isobel Harbison10. According to her, an individual who in the online market is in the status of a buyer, resource and producer and is involved in self-reproduction, self-satisfaction and self-representation at the same time. I. Harbison demonstrates this by the example of a person's relationship with the performative images of cinema, animation, television and web platforms.

Revealing the natural, pre-social foundations of non-collective agent communities, we turn to the experience of analyzing natural human rights by the French philosopher Alain de Benoist11. Proceeding from the primitive state of man, free from any kind of identities, as well as from the distributive nature of legal justice, A. de Benoist masterfully substantiates the purely institutional nature of natural human rights and their political significance. With this initial anti-humanism of human rights, the philosopher explains the potential stratification and various forms of discrimination in society.

The views of A. de Benoist are in many respects close to the opinion on the structure of society of another French philosopher Jean-Luc Nancy, who problematizes modern forms of social unity and fully justifies the model of a community of singularities12. J.-L. Nancy calls life in such communities "being-together", basing on bodily participation. His thoughts about natural communism can be regarded as a conditional polemic with Slavoj Zizek, who admits the prospect of communization of the world community in the horizon of the pandemic13. One way or another, both authors are in search of new forms of collectivity and solidarity in an individualized society.

The Danish philosopher Dan Zahavi is concerned about the loss of collective identity and collective intentionality, however, he is not inclined to discredit these social phenomena14. A vivid image of a pathologically individualized society was "painted" in the 90s by the French researcher Marc Augé15. Even then, the author introduced the symbolic term "non-places", aptly conveying the pathos of topology, spatiality, as well as the attributes of presence as priorities in the metaphysics of social life in the 21st century. This states the obvious victory of the body over identity, as well as material needs over spiritual ones.

The principle of agency in social space

One of the problems raised in this study is the process of development of the metaphysics of the subject to the metaphysics of the agent, as well as the de-actualization of the very concept of "subjectivity". The emphasis expressed in posthumanism on the atomization of the individual requires a new vocabulary that allows more accurate and flexible coverage of the anthropological and social metamorphoses that occur with a person. In this regard, the term "agency" (or "agentivity") is gaining special scientific popularity today, in the social sciences it denotes the attributive quality of a person - his territoriality, corporality, spirituality, activity, desires, etc. Agency characterizes the function of an individual in social production, or participation in civil circulation outside of his role-based social identity, that is, as a local active consumer, producer, voter, spectator or patient. In a certain sense, agency is an alternative to sociality, identity, individuality, personality.

Agency has a sociopathic connotation. The term focuses on the ability of a person to act as an independent person, making a conscious and free choice. Usually "agency" is put on a par with the concepts of "actor", "social action". Agency indirectly refers to the problems of individuality, sociality and subjective rights. In one or another structure - social, legal, digital, informational - the agent is characterized by a decentralized status and a tendency to modeling (often simulation modeling). This characteristic distinguishes social agents from social entities operating at the macro level.

What does this mean? The possessing autonomy personality of the traditional liberal milieu was conceptually conditioned in its activity by the individual social position it occupied in the social mega-system. As for the agent, he is neutral in the moral and ideological sense, therefore, the agent's self-organization builds independent relationships in the local spaces of the target communities, which distinguishes him from a person who has identified himself as an element of a certain system. If the autonomy of an element does not contradict the system and does not violate the functions of the system, then the agency sets a definitely unsystematic nature of the connections and the situational logic of local stories. The agent approach, which is based on new principles of integrity, interaction and self-organization, has been widely developed in the field of Artificial Intelligence. Thus, the functioning of multi-agent digital systems is associated with the activities of physical intelligent agents (robots) or software intelligent agents (bots).

However, the concept of agency is by no means limited to the field of Artificial Intelligence, its application is justified in other formats of integrity, including social. For example, the Swedish scientist Francis Lee uses the concept of agency in the field of applied mathematics in order to study and prevent a social crisis phenomenon - the COVID-19 pandemic. He is busy methodologically applying the theory of algorithms to social practice, in particular demonstrating how the algorithm was used not only in 2019 but also in 2015 to study and prevent the outbreak of the Zika virus. Positive results were achieved using a variety of computing resources, punctualization of the agency and analytics of algorithms (assessments of the intensity of diseases, the threat of morbidity, risk, forecasts, etc.)16.

As such, the idea of agency in a social context assumes the function of expressing a non-collective community, whose members are united by a common purely pragmatic interest and do not identify themselves with this social entity. In line with this rhetoric, since 2010, the Japanese media have begun to use the term "relationshipless society" (muenshakai), that is, the one in which social isolation is enhanced, to characterize modern Japanese society. Its characteristic features, which have intensified significantly during the COVID-19 pandemic, are the following: population aging, dying alone, weak local and family ties, single-member households.

In turn, the Japanese author Tinka Kawashima tries to refute this stereotype17. According to the scientist, it is social isolation that awakens a positive need for networking, the scale of which is constantly growing18. Exploring the role of the sociocultural factor in the fight against COVID-19, T. Kawashima analyzes the types of interpersonal connections that have come to the fore in the context of pandemic isolation and which are necessary for the development of a sense of belonging. It is the feeling of belonging to others and thinking in terms of "we" that largely determines whether humanity will survive self-isolation without pathological consequences. Many Western scientists, including American scientists, brought up in the traditions of individualism, have recently been inclined to this opinion.

The pandemic has shown the importance of group identity, solidarity, belonging. And although these theories operate more likely not with the concept of "collectivity", but with the concept of "corporatism", nevertheless, spontaneous solidarity and a sense of belonging, even to a temporary community, are of fundamental positive importance in times of crisis. Belonging raises the following questions for community members. What would be the community's reaction? How can I best take care of my beloved ones? How threatened are we by those who are not part of our groups (other countries, societies, communities)? Thus, two concepts remain unchanged: a common threat is the best motive for cohesion and at the same time a convincing basis for dividing into friend or foe "Л The Japanese scientist also concludes that the sense of belonging to communities is successfully formed and works on the Internet. Communities don't have to be physical, they can be mental. Remote networking has replaced traditional ties - family "blood ties" and regional unions, on the basis of which communities, schools and companies are losing their regulatory role today. Gadgets provide a "permanent intimate community" with family, friends and partners. Nevertheless, according to T. Kawashima, virtual involvement cannot replace physical contacts and is only a consequence of forcedness20.

Socio-philosophical rhetoric appeals to the agent approach in connection with the problem of personal failure and identity crisis of the modern subject. According to social psychologists, the crisis is most clearly expressed in the collective experiences of precarity as an inter subjective human vulnerability. We are talking about the precariat in the sense of a certain community of people, more precisely agent groups, largely subject to oppression, violence, injuries and, as a result, unmourned death. As a result of the politically conditioned position of numerous social groups, precarity is not just a personal form of consciousness, but a collective experience of diffuse anxiety, vulnerability, insecurity, helplessness, exposure and, as a result, the basis of the sociopathic nature of entire agentive communities. However, due to the mercantile-egoistic nature of the needs and problems of precariae, precarity is not the basis of either the cultural identity of vulnerable agents or their solidarity; there is no common narrative and dialogue at its basis.

In the epistemological and discursive paradigm of postmodernism, identity was viewed through the prism of narrative, it was formed in the historical tradition of close communication and essential self-expression of individuals. Therefore, identity was an attribute of personality. The personality, rooted in the traditional humanistic culture, possessing depth, foundation and stability, carried in itself the uniqueness and at the same time the characteristic features of the community and environment with which it associated itself, identified itself. The personality, of course, went through the formation, was exposed to metamorphoses, but retained spiritual fullness, the essence that determined its identity in the dialogue of opinions, ideas, values. In the communicative paradigm, dialogue played a creative function, brought relations to a new constructive level, personified a new way of being.

The crisis of identity, ascertained by modern social sciences, is associated with a paradigm reloading of anthropological and social theories of man, qualitative changes in the ontology of his existence, understanding, activity, self-expression. The performative being has replaced the discursive. Thus, the popular rhetoric of agency today is fully justified by material, ideological and digital realities and requires theoretical analysis.

Guy Debord back in 1967 stated in "The Society of the Spectacle" that social relations are now mediated by images produced by the capitalist system of mass media and television. And thanks to portable recording devices, the subject himself becomes an "actor" for himself, this is how the phenomenon of image-making arises, which allows you to construct and deconstruct your own identity, exposing the very mechanism of this. The whole world becomes a produced "representation", and the viewer is the agent of this production21.

In turn, Judith Butler22 proposes to give up the concept of identity in principle, in particular when it comes to the precariat. The latter represents a completely new character of a community that does not have traditional social qualities. The precariat does not generate personality parameters through social conventions imposed by institutional power. The precariat is an alliance of people, or communities of agents who do not recognize mutual commonality, thinking, speaking and acting in opposite directions people, competing, nevertheless, creating the potential for resistance to political power in everyday associations with each other. The precariat in its mass forms is an assemblage, or a general assembly, which by itself, without a common ideology and dialogue, in its pure presence, becomes an agent of political action. J. Butler, among others, raises questions about the uneven political distribution of the fragility of lives, about the precariousness of gender, about the relationship between privacy and publicity, about the activity of the media as a representation of the "bodily alliance", as well as protest23.

The performative theory of precarity by J. Butler gives an interpretation of the socio-political metamorphosis of the subject in the space of the agent community24. Precarity allows revealing sociality as an interdependence of vulnerable and exposed bodies, initially open and receptive to each other, but unpredictable in their relationships. Precarity is a weighty aspect not only of political and economic realities, but equally of modern culture, art, human existence in law, in the information environment25. The prefix post-(postculture, posthumanism, posthuman) in scientific and philosophical discourse indicates a feature of the modern epistemological situation, which is unable to convey a picture of a person and society within the framework of traditional methods, assessments and categories of thinking.

According to J. Butler, the performativity zone acts as a critical space capable of destroying ideological systems, accepted social norms and stable identities, forming and producing others. The philosopher challenges the matter of bodies, arguing that materiality is constructed socially, historically and culturally26.

Modern Western philosophy pays considerable attention to the semiotics of the body and topological research in aesthetics, anthropology, social philosophy, philosophy of communication, art theory and design. Today, the integration of a person into interactive zones and performative spaces occurs through the mediation of many artifacts, substances, materials, environments that radically affect his demand. In particular, the actor-network theory27 speaks about the bodily function of artifacts.

Let us digress from the general social aspect and turn to the projection on a person, more precisely on his physical side - the attribution of the body - a topic that is touched upon by many European scientists today. Enactivism, one of the areas at the intersection of cognitive science, phenomenology and applied ethics is located in this problematic28. It overcomes the cognitive dualism of subject and object, body and consciousness, organism and environment, real and virtual. Enactivism is based on the principles of naturalism, the self-generating of single objects, the activity of the corporeal mind and the cognizing body, which converge in the natural act of "shaping the world" through the interaction between the brain, body and environment. According to enactivists, perception is not what happens to us or in us, but what we do. Cognition and experience are defined by them as "embodied action", that is, the enactivation of the world, its construction. We cognate because we behave in a certain way in the environment and with it: we look, we touch things, we communicate with others. Knowledge is inherently physical and embodied, as well as fundamentally social, that is, dependent on the influence of the environment and the contingent. Based on this, enactivist Geoffrey Dierckssens recommends effective tools to increase the moral sensitivity of online users in their interaction^. They are the search and recognition of the face of another, the principle of a handshake (the interaction took place if the recipient confirmed your request), awareness of the general vulnerability of being in the digital space.

Recently, the tendency to eliminate the body, largely due to pandemic restrictions, has provoked a number of multidisciplinary domestic and foreign studies aimed at developing the concepts of social distancing, which is optimized, among other things, using mathematical methods and the arsenal of network science (the science about network). Thus, the American authors Roy Satyaki and Ghosh Pritam propose a solution to the problem of "dispersed existence" by referring to social modeling based on the principle of spatial parallelization based on a grids0. They created a scaled event modeling platform, where each node is an agent, and the total time is divided into discrete time epochs. The social network is implemented through a spatial model, where nodes are active agents that form temporary social connections. The efficiency of the distributed strategy depends on the convergence index. Thus, the enormous importance of the format of presence, as well as the role of bodies and their locality in most modern social practices, is quite obvious. In the same vein as network science, the theory of agency is also developing.

The modern picture of the world is performative, it is characterized by the silence of visual agents, orgy of artifacts, expressive actionism and a continuous rehearsal of the fragility of immortality. So, according to J. Butler, in order for politics to take place, a body must appears1. The performative activity of the precariae is a radical experience of intimacy that is released in various unexpected ways, demonstrating the existence and presence of interested agents in the face of social institutions. Artistic and political actionism lies in the very building of relationships, the search for its participants themselves. At the same time, random connections and relationships of atomic agents do not give rise to an alliance, narrative, tradition, history, dialogue of cultures, ideological movement, community. They are chaotic, short-lived like flashes and lead to inevitable death. They do not even serve as an experience for building future alliances. Nevertheless, the performative experience of collective experience is the experience of the intersubjectivity of independent agents, which, without making them members of communities that arise temporarily, nevertheless reveals their physical immanence to another in the act of involvement in the whole.

Metaphysics of the community in the format of participation of bodies and unity of purpose

Michel Foucault called the model of European capitalist society of the last three centuries a "disciplinary society" or "space of confinement", the basic form of which was the prisons2. The task of such a society is to concentrate, arrange in space, arrange in time, arrange the productive force in the space-time continuum in such a way that the resulting effect exceeds the summed result of all components taken separately. Each local space of confinement within has its own law: the law of the family, the school, the factory, the hospital, and finally, the prison. However, following M. Foucault, a little time later, Gilles Deleuze in his article "PostScript to Societies of Control" comes to the conclusion that disciplinary societies are doomed to be replaced by "societies of controF'ss. According to the philosopher, ultra-fast forms of non-verbal and direct control (media techniques, pharmaceutical products, molecular engineering, genetic manipulation, etc.) replace the old disciplinary methods that have always operated in the strict frame of a closed system.

When a corporation replaces a factory, constant learning replaces a school, and continuous control replaces one-time examinations (metastable states), we are talking about a crisis of institutions, a progressive and dispersed installation of a new system of domination. The phenomenon of involuntary but forced self-control, self-restraint and self-organization of the members of today's society speaks of conceptual changes in the nature of their connections and the format of social integrity. In the corporate sphere, new models of operating with money, profits and human material are applied, with the complete exclusion of old production and trade cycles.

Modern man's refusal to search for his own essence, the end of existential anthropology, departure from spiritual unity, open structures of social unions and associations, and finally, non-violent forms of social control - all these lay the foundation for a new theoretical discourse about being of the subject, in which participation and community play the key role.

It is in this vein that the French philosopher Jean-Luc Nancy develops the theme of community in the sense of an alternative to society, where unity gives way to plurality, and ideological identity and immanence to bodily participation, he calls it being-together"^. According to the philosopher, the basis of being-together is not at all a commonality of ideas, but the pragmatic interest of its participants. The direct interaction of individuals, practice of their lively communication, shared experience, group will, emotional influence and opposition to institutions - all this forms a flexible, unviable, but effective association of people who crave success and satisfaction.

Community arises in the interactions that interrupt identities, ideologies, social roles, statuses, and traditions that subjugate any communication. In such interactions, singularities are born - elementary manifestations of a person in his uniqueness, self-sufficiency and independence from any totalizing entities. It is this nature of interactions that contributes to the formation of healthy economic, political, and legal communities that are not closed to the centralizing idea of organized unity. Another example of a targeted spontaneous community is the "samizdat" intelligentsia movements, which are usually engaged in the publication and distribution of manuscripts of forbidden literature in totalitarian states.

Communities arise from real practical activities: publishing magazines, organizing exhibitions, shows, recitations, actions, building barricades, participating in street events, pickets, rallies, social mobs, festivals of street cultures35. At the same time, they are distinguished by a high degree of selforganization and do not need governing bodies. The phenomenon of complicity of loners can be formed from the victims of political repressions, who received the inoculation of social rejection, as a form of their silent resistance. The peak of community activity mainly falls on the periods of posttotalitarian "thaw", reformation, liberalization of life, cultural revolution, when the community takes the place of the state. In Ukraine, a situation favorable to political actionism developed at one time in 2014, accompanied by the overthrow of the illegitimate government and the solidarity of the Maidan community. That time the social spaces that belonged to the state became the common places of the civil community, its cultural performative environment. The Maidan community found a form that allowed it to survive as a political and legal force that influences the authorities.

The core of the target community, as a rule, is an anti-idea, resistance to the official ideology. Communities do not have either individualistic or collectivist, but common grounds for being-together. In this a community is the opposite of both communist and capitalist sociality. It consists of fullfledged individuals who are guided not by the norm, but by the meaning, and have all the signs of agency. Relationships within the community prevent oppressive institutional formalization. There is a shadow genesis of communities and their public manifestation. In order to make unified decisions, the community chooses the practice of an assembly that is absolutely open to the participation of anyone. Being between the public and the private, it acts as a commonplace for the manifestation of individual differences. The political horizon of the community is the general countereffort of power. The publicity of the community - its essential quality - is informal and lively publicity, but not media one. The mobile matter of relations - the immediacy of the meeting, process, interaction, result, intensity of enjoyment - is a new social body. Its publicity and generality are radically different from those that were traditionally set by the logic of wage labor and collective production, the market and capitalist corporatism.

Activism of the agent communities frees up public space and appropriates the city (the City belongs to everyone!). Therefore, reactionary urban actionism defends the right to enjoy public natural, material and cultural resources, contrary to the interests and priorities of private capital, elite firms, markets and cafes that have privatized common places, the public environment and digital reality. In this sense, the brutality of law enforcement and judicial violence that falls upon the actionist communities should be understood precisely as a reaction to their demonstration of collective enjoyment. The discourse on the right to enjoyment and its protection is very relevant todays6.

However, existence in an action is a moment of life at the limit, so it does not last long, just as the history of communities itself does not last long. Today, virtual communities are widely spread and active, the agents of which are freelancers, users of online services, video hosting and social networks. However, just as politics cannot be virtual, a community cannot exist for long without a meeting event. The agentive target community is based on the practice of public action in front of many, on building informal situations. Since the beginning of the 2000s, the practice of arranging the so-called art zones, art factories, hubs, artist camps, events, workshops and anti-cafes has become popular, where creative interaction and networking are supported in specially designated neutral places, a response to the initiatives of visitors is carried out, art or work space is constructed. Quite often, such a format of coworking forms the basis of a startup studio emerging in its place, purposefully generating ideass?.

In the community format, the tactic of participation transcends the tactic of representation in its artistic, legal, political and business dimensions. The community of agents is a kind of city of their own, the relationships in which are regulated not by the norm and institution of power, but by speakers and moderators of joint work. In turn, the society of citizens can be called a city of strangers, living according to the principles of formalism, institutionalism, hierarchy, stability, consistency, accountability, legitimacy of power and positivity of law; society subordinates human freedom to the logic of social production and consumption. The principles of the city's of their own life can be considered, in particular, social singularity, network interaction, situationism, publicity of self-manifestations, administrative technique of the assembly, inter subjectivism of natural law.

Returning to the thoughts of J.-L. Nancy about the metaphysics of the community and its individuals, we note that, according to the philosopher, the closest thing to the concept of natural communism is the primitive natural community, which resists any entity that rises above it, since it inevitably seeks to unite and subjugate to itself the compatibility of finite existences, that are the members of the communitys8. J.-L. Nancy believes that in the modern context, it is the word "communism" that symbolizes the desire to return to the proper place of the community, which would be devoid of social differences and exclude techno-political dominance, but at the same time would not detract from freedom of expression and happiness39. However, communism, as it was at the stage of primitive natural law, as a kind of ideal image, is not viable. In the purity of its doctrine and design, this path no longer exists.

From the point of view of "civilized" communism, the ideal community involves the full realization of their own essence by people with the help of economic ties, the law of privatization, technological progress and political associations under the general idea of collective unity·0. By the way, fascism of the 1930s, like communism, also represented a "splash of the obsessive idea of community", unity, identity·1. J.-L. Nancy correlates the term "communist" with the word "immanent" - in the broad sense meaning "corresponding", "interpenetrating", "solidary", "participative".

In turn, Slavoj Zizek, in connection with the pandemic, was imbued with a much more direct and unambiguous concept of solidarity, which he presented in his book "Pandemic!: COVID-19 shakes the world"·2. According to the Slovenian philosopher, global capitalism is approaching a crisis, and only radical changes can save it. S. Zizek hopes that the corona crisis will contribute to the spread of a useful ideological "virus of thinking about an alternative society" in the form of global solidarity and cooperation. It is about the "new communism", based on trust in people and science. The philosopher formulates a historically stable pattern: a global threat generates global solidarity. That is, according to S. Zizek, the coronavirus crisis, like a filter, revealed all the existing pathologies of modern society, all the disadvantages of liberal democracy and pointed the way to alternative values, which are the communist. Thus, the corona crisis is the path to communism. Moreover, S. Zizek's forecast comes down to a supranational solidarity society with centers of global coordination.

Undoubtedly, strict quarantine requirements for self-isolation, the general trend of limiting the physical presence and activity of people in the modem cultural space leads to fragmentation and localization of subjects. In this sense, the performative is an attempt to compensate for a flawed, limited online existence in the adverse conditions of the digital environment in general and quarantine in particular. Thus, predominantly virtual-bodily self-realization, which has been dominating lately, indirectly forces a vulnerable person to look for performative forms of self-expression, self-defense and self-preservation in the harsh conditions of late capitalism. The oblivion of the body is fraught with the danger of its lawlessness and death. Therefore, spontaneous targeted meetings of subjects - bodily performances - are a new model of social unity, a new format of legal personality, which are based on universal human natural needs, but not ideological solidarity^. Thus, it is performativity that acts as the principle of being-together of an agent community, while the immanence of a commune as a community of entities ceases to be relevant at all.

However, not all modern theorists recognize the unconditional priority of the new social integrity of singular agents. Thus, the Danish philosopher Dan Zahavi, studying collective intentionality, various types of social experience, the status and nature of the We and its relationship with the Self, notes that individuals are not just motivated competitors, but "shareholders of a collective identity, feeling, thinking and acting as part of We"44. Studying the very nature of collectivity, D. Zahavi offers three opinions about the localization of this attribute. First, collectivity is concentrated in content. Second: collectivity is the mode itself, that is, it reveals itself in the mode of being. Third: collectivity lies directly in the personality, therefore, collective intentionality implies the existence of a multiple subject We. The philosopher had to admit that it is impossible to explain many types of group formations and types of collective intentionality that we encounter in everyday life45. Thus, he is not inclined to discredit collectivity and unambiguous apologization of agency and corporativity.

J.-L. Nancy, as we remember, adheres to the most progressive views and believes that collective enterprises with the dominance of the spiritual immanence of individuals contain the truth of deatlD6. The unifying synthesis has no other logic than the logic of the suicide of the community consistent with immanence. Therefore, the logic of Nazi Germany was not only the logic of the destruction of other (non-immanent), second-class people, outside of the community of blood, but, at the same time, the logic of the sacrifice of those from the "Aryan" community who did not meet the criteria of pure immanence - criteria that cannot be fixed with certainty. The generalization and outcome of this process can be characterized as the suicide of the German nation itself in its categorical idealization of itself and the absolute triumph of its purity.

Suicide in the form of the common death of lovers is one of the persistent literary and mythical images of this logic of participation in an immanent spiritual kinship. In the death of the lovers, immanence realizes the infinite reciprocity of the two components. This is existential intersubjectivity. This is the principle of passionate love, derived from Christian communion and the community of souls in God. By and large, it is the phenomenon of spiritual immanence that underlies any unifying idea, collectivist ideology, social commune, brotherhood or union. About this, according to J.-L. Nancy, the Hegelian model of the state testifies, which contains the reality of love in the form of a principle, namely the fact of having in another the moment of its existence47. In such a state, each one is realized through the other, which replaces the state itself. Thus, the reality of a state appears most clearly when its members give their lives for it in a war (the logic of suicide in immanence), and the decision on war is made by the monarch of the subject state alone and arbitrarily. The monarch is identical to the state, just as citizens are identical to each other in their legal identity and spiritual unity.

Thus, the immanent community is the community of death. At the same time, it is characteristic that only entities can be immanent to each other, not bodies. Therefore, the fate of real communities of entities (including the communist one) is inevitably tragic. Self-sacrifice always takes place in the name of a higher idea, and the body in this action of self-sacrifice does not carry a semantic load - the soul goes to death. In turn, the new community of pragmatically motivated agents removes the pathos of the social unity of entities, and at the same time the community of death. The rebellion of agents against participation in the immanent community is absolutely justified, since death itself cannot be removed by any dialectic, and by no means by salvation48. In this sense, the rhetoric of the agentive community has a selfish accent of indifference.

In the 90s of the last century, the French philosopher Marc Augé introduced and substantiated a new concept - "non-places"49. So he called a kind of transfer zone of comfort and alienation, zones that arise in our social life, without any kind of existential conditioning (as opposed to "traditional places", "places of memory", "places of history"). Into non-places, M. Augé includes facilities that provide an accelerated circulation of goods and passengers - high-speed highways, transfer hubs, airports, terminals, as well as the means of transport themselves, large shopping centers and places of long-term stay that shelter tourists, migrants, refugees'-»0. A symbolic example of a non-place is the famous busy Shibuya crossing in Tokyo, which during peak hours, is crossed by about two thousand people for two minutes. In these locations, the "here and now" setting rules, everything is subordinated to the importance of the current moment. The place itself, its history and personalities are dissolved in them. Non-places unify people, turning them into anonymous passengers and consumers of services. Our identity is in no way capable of imbuing non-places with even the rudiments of personification. The standard transit passenger shows his individuality to the minimum, but he claims his own world, personal space and freedom of choice.

Freed from his conceptual determinants (faith, memory, tradition, ideology, morality, kinship, patriotism, historicity, immanence), an individual who has fallen into non-places simply does his job, having previously been identified by the client's plastic card, identification number, QR code, bank account number, pass, identity card, driver's license, ID-card biometric data, etc. Non-places do not require existential self-expression from the individual. They require elementary activity from him, allowing him to be inscribed in the algorithm of the functional zone and, being identified, to move on. For self-determination in these smart mobs, neither emotional communication nor moral solidarity is needed. Just the presence of a silent body is enough, as well as a consciousness that has an access code to the system of non-places. Non-places moderate grandiose performances of dumb agents exercising their impeccable right to access, use and consumptions1. The agent needs space more than people. It is the equipped space that gives him the opportunity to realize himself. Therefore, the basis of the community is a successful location for the interaction of agents. Moreover, the function of such a location can be successfully performed, among other things, by non-places, in the sense that M. Augé endowed this concept with, and even cyberspace, which modern researchers characterize by length and metrics, chronology and sociality52.

The community as such is not a unifying productive project - it is not a project at all, and this is its radical difference from a humanistic society based on the spirit of the people. This explains a new characteristic social phenomenon - ghosting - a sharp termination of relationships without warning and explanation of any reasons, which is considered a feature of the millennial generation. "It is necessary to think the community, excluding communal models," notes J.-L. Nancy in his work "The Inoperative Community"53. The figure of the subject is destroyed in the ecstasy of separation. The individual subject turns into an agent. Communication of separation is the dis-location of agents in a common place of their mutually beneficial cooperation - on a contact platform offline or in a network. To co-communicate does not mean to merge. Communities make corporations in the field of business, politics, recreation, creativity, sports or human rights activities, operating in urban areas or on web platforms. Thus, coworking spaces and the trend of their multiplication is an indicator of the growth of non-social connections of individuals. The place of communication and unity of subjects of immanent communities is replaced by a multiplicity of locations and productive cooperation of individual agents in target alliances - being-together.

Economic rhetoric and commercial expediency in the new culture of consumption/production

Since the last quarter of the last century, many philosophers have noted the trend of commercialization of social relations and the use of economic logic and terminology in the discourse about them. Neoliberal Western society has successfully extended the business principles of utility, competitiveness, commodification and maximization of one's own market value to the relationships of individuals in absolutely all areas - from labor to art and education. At the beginning of the century, the French social theorist A. Gorz noted the dominance of the logic of capital and the categories of the market; in practice, this resulted in the phenomenon of self-entrepreneurship, which replaced the labor relations of hiring54. Self-preservation, self-exploitation, self-promotion and self-sale, justified by rational individualism, is the destiny of a modern active agent trying to integrate into the temporary labor market. The degree of individual responsibility has increased significantly: a free agent of an open performative market is responsible to himself for his success or lack of itss. The market does not have a collective interest, it simply changes the situation, provoking an effective response of each unit from a diverse community.

That time, in the first decade of the millennium, the famous American writer and journalist Chris Anderson managed to make a real splash in business theory, substantiating "the Long Tail" rule as an alternative to the well-known Pareto rule "20 percent of goods bring 80 percent of profit", thereby putting an end to the "hit economy" "and the beginning of the "abundance economy"s6. This phenomenon was made possible thanks to the Internet. Online market places have dramatically reduced the costs of reaching consumers, storing goods, marketing and distribution. The Long Tail economy has moved from a universal model of mass appeal to a model of unlimited variety for unique tastes. Sales increased due to selectivity. Now, thanks to the web resource, the length of the shelf is unlimited; there is a transition from the offer book to the virtual basket. The bet is made on the exclusivity of consumer tastes - from refined to the most unpretentious, on the hidden majority, which is beyond stereotypes and shows demand for products in the "tail". Ch. Anderson called this event a "niche revolution".

An era of unprecedented choice, a consumer paradise, gave rise to a special niche culture, the slogan of which is "Shorter, faster, less!" and which opposed mass capitalist culture with a unique, individual, initiative and independent agent. Unlimited choice reveals the truth about what consumers want and how they want it (from DVDs on Netflix to ads and content on Google). The new economic business model is focused on the activity of an individual market entity, creativity, and culture. His desire and will are the basis of system modulation, the principle of feedback and, as a result, the power of cooperation of many singularities, in connection with which Ch. Anderson notes: "The ants have megaphones'^?.

The departure from hits and mass culture, group identity and the will of the majority suggests that the new distribution economy is consistent with the new policy of distribution of rights and benefits. If classical liberal democracy gave the right to an individual voice for the sake of manifesting social moods and the will of the masses, and a dialogue and consensus between voices influenced power, then the era of technological capitalism and post-democracy, on the contrary, disunites the collectivity and group unity of autonomous individuals, providing a decisive and responsible choice to a lone agent or local community. The intimacy of a deal concluded between an agent and a company, an agent and the state, an agent and society, can be called the rise of a niche, or, as Ch. Anderson himself put it on this score, "filters control everything."

The reform in the field of distribution with the replacement of "the 20/80 rule" with "the long tail rule" set a qualitatively new strategy for buying/selling in relations with consumer agents. On the one hand, the principles of market business deprive an individual of social support, mass culture, group identity, but, on the other hand, they guarantee independence in building new identities, self-determination and self-generation in intimate communities. At the same time, his freedom cannot be considered lost, rather its character is changing, because the precariat, for all its vulnerability, cannot be called unfree. The legal meaning of distributive justice in the postdemocratic space does not even include the principle of initial equality, let alone its sacred guarantees. Natural rights must be revealed by an individual in himself, based on his own situational needs, and declared by him in performative cooperation with others. The unnaturalness and secondary nature of natural rights will be discussed below.

The subject's assessment of himself as a resource significantly influenced the concept of individual rights and a person's place in society. A. Toffler was one of the first to make such an assessment in 1980 in "The Third Wave", raising the problem of overcoming the Marxist threat of alienated labors8. The philosopher called the new principle of social life "consumption/production", or prosumerism. So, from the odious figure of the consumer, society rapidly moved to the prosumer - the consumer / producer, in whose activities the mechanisms of consumption and production are merged.

The British philosopher Isabelle Harbison turns to prosumerism when analyzing performative images in contemporary arts, the network sphere and, in particular, the mass media, seeing them as a natural response to modern sociocultural changes in the issues of self-identification, imagemaking, employment, consumption and productionSQ. The peculiarity is that prosumerism does not point to the simple consumption of produced goods (information, services), but at the same time to the parallel "editing" by the consumer of the form of existence of these products, depending on his individual needs. For example, by "assimilating" content on Facebook, the user is free to respond to it, thereby producing his own informational material, which will later become a new product for social network users and a commercially useful resource for the owner of the web service. This is how the "consumption-production-consumption" algorithm works.

The prosumer operates on the principle of DIY (do it youself), assembling his own goods as a puzzle from ready-made elements. I. Harbison notes that the digital space with its open source code, Wikipedia, TikTok or Instagram platforms, public archives and databases activates a more intensive distribution of prosumerism logic· 59 60. On the one hand, the consumer receives the finished product, but, on the other hand, he independently forms its final version using the ready-made technique. Prosumerism turns a product into a continuous event that takes a certain time and place, that is, it creates a user preformance. At the same time, performativity changed the very nature of the event - from the act of creation to the act of modulation61. In the web environment, the viewer acts as a content producer for himself (YouTube strategy). The subject is the mediator of images, while the desires of the subject generate images and are generated by the images themselves. The new hermeneutic circle is complete.

I. Harbison highlights the liberal aspects of prosumerism, for example, the creation of platforms for the representation of minorities, and in general, considers it as a new culture of consumption/production62. In her opinion, the performative images of art, coexisting with the space of mass media, influence not only mentally, but also on the bodily level, creating the illusion of presence or, conversely, alienation. They provide surplus value and also become a kind of bridges through which the artistic, social and political environments communicate. In performative images, racial, gender and class boundaries are crossed, access to new identities is opened in the production of one's own Self according to "the long tail" principle.

Web space prosumerism can be a tool for both exploitation and liberation. In the Networks, a person experiences an irresistible, almost physical, desire to interact, which is the anthropomorphic essence of the Internet, capable of regulating and generating people's needs. This desire for an image, massive in its scale, turns into a resource of the economy, which in turn satisfies our "hunger". However, despite the active participation of the agent in the production of goods, knowledge, information, ideas, images and values, endlessly broadcast on popular platforms, he still feels himself invisible. The threat of invisibility on the Internet, along with the previously stated threat of muteness of social precariae, are consistent with the larger problem of inferiority of the modern "remote" temporary employment individual. The body, pushed into the background, begins to fiercely fight for its existence, however, deprived of its voice and appearance, it remains a vulnerable actor in the global legal performance61.

Being-together: grounds for conflict and the defense of human rights

The foregoing allows us to conclude that agent alliances and communities are mainly of a random and short-term nature, determined by the urgent needs of their participants, but often their emergence has weighty fundamental grounds not of a spiritual and ideological, but of a biological nature (sex, gender, race, etc.), ethnos, etc.) and they claim long-term existence. In this case, it naturally comes to the purity of such communities: transgender, intersex, communities of non-binary individuals, racial communities, national, ethno-cultural (Slavic, Romano-Germanic, Anglo-Saxon, Asian and others). Such determinants naturally lead to discourse about filtrations, marking of bodies, natural identity, the genetic code of the nation, and, in the end, genocide (it is good, if only to discourse). The most essential markers are ethnos and language. Language is one of the most intimate, sensitive, painful elements of anthropy. The prohibition of the language, its modification, condemnation, contempt for the language leads to the destruction of man. The rejection of the native language (the language of thought), of the mimetic context of individual vocabulary is the destruction of the anthropological essence for the sake of a loyal simulative form in the social assemblage, replacing the human archetype.

At the same time, in the liberal consumer world of hedonistic priorities and economic utility, mastering another language is, as a rule, defiantly welcomed as a marker of a new body, new identity, new agency in the target community. Temporary alliances of interested agents, constantly appearing and disappearing in the market, legal and political spaces, basically require a flexible and tolerant dialogue of the participants, however, the language acts there only as a tool for concluding a profitable "deal". The Heideggerian ontology of language was completed ("language as the house of being"). Hermeneutical interpretation is now the subject not to narratives and statements, but to acts of the body. The way of human being is naturalized to the level of a physical performance, often replaced by a virtual one. Speech and narrative are secondary in agentive relations, since myth, tradition, social ideals, values, ideology, and identity are no longer significant for target communities. The material need that came to the fore, as well as the need for pleasure and enjoyment, neutralize the ontological value of language, retaining for it only the function of a connect. Nevertheless, the native language does not cease to be an essential marker of the very nature of a person, therefore it is often used in conspiracy manipulations in order to crystallize biological communities in their "purity".

Sheila Bock, an American researcher on stigmatization in the field of gender and the experience of illness, as well as the problem of material / digital / bodily performances of personal and public identity, conducted a semiotic analysis of one political performance in the White Housed. In 2019, US President Donald Trump, after inviting the team of champions of the national football playoffs to his official residence, served them fast food. S. Bock considers this action as an exquisite implementation of the fast food symbol by the president in the discourse of class and "Americanism", that is, an indirect marker of identity in modern society. Thus, cultural values can play an important role in social practices of various nature - from family to international political.

One way or another, it is the theory of agency that gives a chance to prevent both class and demographic conflicts, to oppose the destructive trend of searching for identities with an ideologically neutral model of dynamic target communities. The key criterion of a people in the sense of a formal agentive community should be by no means a social ideology or traditional culture, not a myth about the belonging of bodies and their origin, but it is the superficial motivation of individuals that has situational social effectiveness, for example, legal expediency, ecological or valeological justification, economic utility.

The nature of the pre-social natural foundations of human rights, as well as the reasons for their upholding, was once understood by the French philosopher Alain de Benoist, who eventually came to the conclusion that the theory of natural rights and freedoms of a person has an openly anti-humanistic character65. It is it that gives the ideological justification of the natural properties of a person, fixing the mechanisms for their demonstration, thereby laying the potential conflict of identities in any anthropological environment. A. de Benoist notes that law never refers to an isolated being, an individual as such, an extra-social agent in his natural state, since it comes from the relationships of people, this is the sphere of distributive justice. At the same time, it does not apply to man, taken in his total universality; man in his generic quality remains an empty frame. Therefore, it is simply absurd to talk about the naturalness of human rights66.

In the classical conception of natural law there is no room for either universalism or subjectivism. The nature of the cosmos and the human mind, which was discussed in this concept, gave external principles according to which people should be satisfied regardless of belonging to one society or another. Modern natural law is a subjective law (including at the stage of intersubjectivism), it is entirely derived from a subject integrated into an institutionalized, differentiated society. Hence there is the actual elitism of human rights. In addition, the abstract equivalence of people proclaimed by them conflicts with the statement about the absolute uniqueness and value of each individual subject, its indispensability67.

Today, claiming your rights means simply trying to maximize your profits. The tendency is to turn into "rights" all sorts of demands, desires, whims and interests. A. de Benoist wonders, in what kind of society we now exist - in the one that respects human rights, or in the one that has decided to give the right to all forms of desire, to recognize all styles of life, all modes of existence, all preferences, inclinations and orientations, as long as they do not interfere too much with the preferences and orientations of the neighbors68. According to the philosopher, the excessive spread of human rights, "insane overproduction of rights" entails their depreciation^. This is facilitated, among other things, by the performative activism of agents of law and the media hype around it. Of considerable interest is the state of the modern agent of law in the zones of performative activity - from the courtroom to the city square - when one and the same individual is able to synthesize in himself the person of institutional justice and at the same time an asocial participant in the anarchic acts of anonymous bodies in the performances of urban cultures and protest actions of the precariae.

A. de Benoit's thoughts about society are largely consistent with the position of J.-L. Nancy, in particular, in assessments of its atomic structure and the hedonistic-pragmatic nature of relations that completely exclude unity and collectivism. A. de Benoist calls individualism, on which modern society and human rights are based, atomism, from which, in turn, contractualism stems. Society is simply a sum of individualized atoms, endowed with sovereign will and equally driven by the rational desire for the greatest benefit. Each subject independently determines his goals, and he joins society only to the extent that it serves him. In other words, only an individual exists in reality, while a society or a collective is just an abstraction, a trick, a kind of surplus reality?0. It will not be a contradiction to call it an agent community, in the meaning that we put into this concept.

In A. de Benoist, the talk is about the freedom of a person as an isolated, self-contained monad (selfish individual), which is an acceptable abstraction, but not a real state of society. Nevertheless, if we regard the conditional target communities of atomized agents as an asocial, non-political phenomenon, then human rights (in the natural aspect) should be clearly revealed there. Rather, they may even act as the sole conceptualizing force and rationalizing principle of community behavior. However, according to the French philosopher, the paradox is as follows. Subjective rights, although postulated as something alien to sociality, can still achieve their reality only within the social, state framework?1.

Human rights require an organized civil society to be their guarantor. It is a demand for something from the other, and that other is the state. If the theory of individual rights itself still seeks to limit the power and authority of the state, then collective rights regard the state as the main instrument for their implementation. This is especially true of the "rights-equalities" of the second generation - social collective rights - to work, education, medical care, social protection, information, etc. They are inalienable from the rights of the group, since they follow from distributive justice; they presuppose the fact of sociality, communication, state control, and therefore cannot be derived from the pre-political nature of man and the pre-state nature of society. The recipients of some of them are not individuals, but entire collectives (among them are information rights and the right to speak their native language).

Thus, the concept of "freedom of information" today includes freedom of speech and expression, freedom of the media, the right to seek, receive, produce, store, distribute and transmit information, the right of citizens to a public response and refutation of false information, to protect sources of information, prohibition of censorship, and other rights in the information sphere. Being in one of the upper tiers of individual human rights, this group of rights regulates exclusively secondary, verbal relations, necessarily mediated by technical attributes and state institutions^2.

Thus, individual human rights should not be regarded at all as an attribute of its primordial anthropological value, but as a formalizing product of statehood. Referring to naturalness, they, nevertheless, have as their goal the legalization and legal identification of the subjects to which they belong, while revealing the secondary nature of their own naturalness. To assume the purification of human rights from their normative form means to admit that very natural primitive communism, about which J.-L. Nancy wrote as about self-deception^s. The modern discourse on human rights in their somatic version is addressed specifically to the natural aspects of human nature (life and death, gender, health, immortality, etc.). At first glance, it is impossible not to recognize the extra-social, rather biological, nature of this anthropology of law. However, the natural features and needs of a person in the civilized world turn out to be no worse grounds for discrimination, xenophobia and extremism, quickly acquiring a layer of ideological rhetoric and a network of political conjuncture. And the liberal society once again appeals to public morality: to be different is normall

Thus, the pathos of human rights becomes a spectacular justification and a powerful tool for openly aggressive initiatives of societies and states, social institutions and political forces. For example, transgenderism today is an effective and natural means of population regulation, as well as differentiation and individualization of society, but most importantly, an irrefutable basis for interfering in the internal affairs of sovereign fundamentalist states and traditional societies under the slogan of protecting the rights of sexual minorities and, as a result, acts as a clear line a rift between communities and European liberals and conservatives. An attempt to escape from social conflicts on the basis of ideological identity (partisanship, confessionalism, classism, historic culturalism) eventually turned into a triumph of biological personification as a sufficient reason for the next conflict of civilizations. Sexual, gender, racial, ethnic or other identity is very easily converted into a political agenda and becomes a lever of pressure from the authorities.

The balance of body and language is still disrupted. Although the biological attributes of the body have become paramount and inalienable, they easily become instruments of manipulation by social authorities. At the same time, the body should not be the basis for the differentiation of social units, a symbol of their natural belonging and quality marking. On the contrary, it should guarantee the possibility of free participation in a variety of target communities - from professional to neighborhood, creative, educational, cultural, sports, epidemic, environmental, gastronomic, or communities of victims of domestic violence. Thus, Andrea Eckersley and Cameron Duff, Australian scientists from Melbourne, demonstrate the semiotics of fashion as one of the solutions to the problem of subjectivation and identity74. In his fashion choice, an individual installs himself, embodies his habits, memories, desires, experience. The body is critical here. Influencing bodies through the collision of matter, signs and style, fashion not only defines the subject, but also participates in its modulation.

The body must be recognized as the defining, ontological substance of the desocialized agent. It is it that legitimizes, provides grounding and moral justification for the external activity of a person. The ontology of corporality reveals a qualitatively new principle of human interaction - a community of needs that can only be satisfied through presence, that is, tactilely, visually, sensually, but not through informational, ideological or moral influence and cooperation.

Initially leaning towards the model of agentive target communities as the optimal form of social interaction, we can assume that the logic of individual pragmatic interest underlying them can be justified only by the short duration of the existence of such communities and their dynamism. Most probably, the abstract community of atomized agents would be closest to the idealized environment of asocial free individuals, subject only to natural causality and possessing real natural rights that are not regulated by anyone above (which could be called the triumph of human rights). However, the previous analysis of the nature of communities and human rights themselves leaves no doubt that even this form of unity will not completely avoid dependence and discrimination in the interconnections of participants and will most likely lead to segregation, "purges" and struggle for authenticity. In addition, in its pure form, this kind of reservation, or space of freedom, is not possible in reality.

Conclusions

Summing up the above, it should be noted that the real social existence of a person is a natural consequence of the radical transformation of all spheres of his life: information, education, labor, management, household, financial and others. The principle of production, consumption and distribution characteristic of modern systems has changed the social modality of the individual from a person to an agent, deconstructing all group forms of his existence. Communality, solidarity, collectivity gave way to a multitude of singularities, corporatism, alliance and target community of the mentioned agents, concerned with finding expressive means to manifest their needs.

The greatest damage in the online reality, or a "community with disabilities", is experienced by the agent's body. It also becomes the main lever of manipulation on the part of the authorities, while the agent is in search of a somatic identity and the pursuit of individual satisfaction and usefulness. Inexhaustible desires that generate the activity of the body, at the same time turn it into the main resource of the economy of prosumerism. At the same time, bodily needs and the issue of natural belonging are no less a basis for modern types of segregation and discrimination than classism, despite the fact that the issue of collective rights and the war of ideas in a civilized society is almost resolved. The only weak hope in the struggle for the universal asocial status of the body remains the discourse of natural individual human rights.

Short-term and local agentive communities are the only possible form of unity of individuals, a mechanism for their cooperation and protection of group interests. Not only the distributive economy is diversifying, but also distributive politics, getting rid of powerful and influential social forces - producers and consumers - that once determined mass moods (demand), collective values (bestsellers) and popular will (political priorities). Their place is taken by individual self-organizing prosumers, who form a new desocialized "class" - the precariat, and the "place" in the sense of "location", or the workspace of their performative activity, is not of secondary importance here.

Footnote

1 Francis Lee, Enacting the Pandemic: Analyzing Agency, Opacity, and Power in Algorithmic Assemblages. Science & Technology Studies", 2021, Vol. 34, no. 1, p. 65-90.

2 Tinka Delakorda Kawashima, The Relationless Japanese Society and the Practices of Belonging during the COVID-ig Pandemic. Asian Studies, 2022, Vol. 10, no. 1, p. 45-68.

3 Roy Satyaki, Ghosh Preetam, Scalable and Distributed Strategies for Socially Distanced Human Mobility. Applied Network Science, 2021, Vol. 6, no. 95, p. 1-19.

4 Judith Butler, Gender Trouble: Feminism and the Subversion of Identity. New York & London: Routledge, 1990; Judith Butler, Notes Toward a Perfonnative Theory of Assembly. Harvard: Harvard University Press, 2015.

5 Alvise Mattozzi, Laura Lucia Parolin, Bodies Translating Bodies: Tackling "Aesthetic Practices" from an ANT Perspective. Science & Technology Studies, 2021, Vol. 34, no. 4, p. 2-29.

6 Geoffrey Dierckxsens, Introduction: Ethical Dimensions ofEnactive Cognition - Perspectives on Enactivism, Bioethics and Applied Ethics. Topoi, 2022, Vol. 40, Issue 2, p. 235-239.

7 Andre Gorts, Nematerialnoe. Znanie, stoimost, kapital [The Immaterial: Knowledge, Value and Capital] 2010. https://finbook.news/book-kapital/nematerialnoe-znanie-stoimost.html (Accessed on 29.09.2022).

8 Chris Anderson, The Long Tail: Why the Future of Business Is Selling Less of More. New York: Hyperion, 2008.

9 Alvin Toffler, The Third Wave. London: Pan in association with Collins, 1980.

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34 Jean-Luc Nancy, Neproizvodimoe soobschestvo...

35 Yuliia Meliakova, Ganna Krapivnyk, Inna Kovalenko, Eduard Kalnytskyi, Svitlana Zhdanenko, Performance conceptualism: from semantics to body language. Wisdom, 2022, Vol. 21, no. 1, p. 145-147.

36 Yuliia Meliakova, Inna Kovalenko, Svitlana Zhdanenko, Eduard Kalnytskyi, Tetiana Krasiuk, Posthitmanfi'eedom as the right to unlimited pleasure. Amazonia Investiga, 2021, Vol. 10, Issue 39, p. 62-75.

37 Victor Cabral, Coworking spaces: Places that stimulate social capital for entrepreneurs. International Jornal of Entrepreneurial Venturing, 2021, Vol. 13, Issue 4, p. 4O4-424.

38 Jean-Luc Nancy, Neproizvodbnoe soobschestvo...

39 Jean-Luc Nancy, Neproizvodimoe soobschestvo..., p. 23-24.

40 Jean-Luc Nancy, Neproizvodimoe soobschestvo ..., p. 26-27.

41 Jean-Luc Nancy, Neproizvodimoe soobschestvo ..., p. 47.

42 Slavoj Zizek, "Pandemic!: COVID-19 shakes the world", 2.02.0. https://www.amazon.com/Pandemic-COVID-iQ-Shakes-SlavojZizek/dp/i50Q546iii. (Accessed on 25.09.2022).

43 Yuliya Melyakova, Inna Kovalenko, Intersub'ektivizm pravovyih tel v prostranstve sudebnogo perfonnansa [Intersubjectivism of Legal Bodies In The Space Of Judicial Performance]. Visnyk Natsionalnoho yurydychnoho universytetu imeni Yaroslava Mudroho. Senia: filosofiia, filosofiia prava, politolohiia, sotsiolohiia, 2022, no 2 (53), p. 56-76.

44 Dan Zahavi, We in Me or Me p. 4.

45 Dan Zahavi, We in Me or Me p. 5.

46 Jean-Luc Nancy, Neproizvodimoe soobschestvo p. 40.

47 Jean-Luc Nancy, Neproizvodbnoe soobschestvo p. 40.

48 Jean-Luc Nancy, Neproizvodimoe soobschestvop. 41.

49 Marc Augé, Ne-mesta. Vvedenie v antropologiyii gipermoderna...

50 Marc Augé, Ne-mesta. Vvedenie v antropologiyu gipennodema ..., p. 20-21.

51 Yuliia Meliakova at all, Performance conceptualism p. 150-151.

52 Anatolii Getman, Oleg Danilyan, Olexandr Dzeban, Yurii Kalynovskyi, Modern ontology: reflection on the continuity of cyberspace and virtual reality. Revista de Filosofía, 2022, Vol. 39, Issue 102, p. 78-79.

53 Jean-Luc Nancy, Neproizvodùnoe soobschestvop. 56.

54 Andre Gorts, Nematerialnoe. Znanie, stoimost, capital...

55 Yuliia Meliakova, Inna Kovalenko, Eduard Kalnytskyi, Hanna Kovalenko, Performativity and self-exploitation: body significance in late capitalist era. Cogito, 2021, Vol. 13, no. 4, p. 22.

56 Chris Anderson, The Long Tail....

57 Chris Anderson, The Long Tail....

58 Alvin Toffler, The Third Wave ...

59 Isobel Harbison, Performing Image ...

60 Isobel Harbison, Performing Image ...

61 Yuliia Meliakova, et all, Perfonnativity and self-exploitation ..., p. 24.

62 Isobel Harbison, Performing Image ...

63 Yuliia Meliakova, et all, Performativity and self-exploitation ..., p. 26-27.

64 Sheila Bock, Fast Food at the White House: Framing Foodways, Class, and American Identity, in "Western Folklore", 2021, Vol. 80, no 1, p. 15-43.

65 Alain de Benoist, Po tii storonuprav...

66 Alain de Benoist, Po tu storonuprav..., p. 90-91.

67 Alain de Benoist, Po tu storonuprav..., p. 92.

68 Alain de Benoist, Po tu storonupravp. 95-96.

69 Alain de Benoist, Po tu storonupravp.96.

70 Alain de Benoist, Po tu storonupravp. 104.

71 Alain de Benoist, Po tu storonupravp. 111-113.

72 Oleg Danilyan, Alexandr Dzeban, Yurii Kalinovsky, Eduard Kalnytskyi, Svetlana Zhdanenko, Personal information rights and fi'eedoms within the modern society. Informatologia, 2018, Vol. 51, no 1-2, p. 30-31.

73 Jean-Luc Nancy, Neproizvodimoe soobschestvo...

74 Cameron Duff, Andrea Eckersley, Bodies of Fashion and the Fashioning of Subjectivity. Body & Society, 2020, Vol. 26, Issue 4, Dec. 1, p. 35-61.

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