Образ человека будущего, Том 7 (СИ)

and quite another thing - the rules that are not in common practice, the achievement of which requires the willpower of the individual (as in Immanuel Kant"s categorical imperative [Kant, 1965]) or community (as in the perception of positivity Christianity as such that overcomes the moral autonomy of the individual according to Georg Hegel [Hegel, 1972]). In the latter case, the pseudo-reality of the moral norms is relative - they are unreal only to the extent that they cannot be implemented without any special effort. This effort makes them even more real and powerful than "realistic", positive norms. Here the temporal aspect recedes into the background, and at the frontline, there are opposing acts of traditionalism on one hand and modernist desire to change, to improve the world, ourselves, on the other. If Kant understood moral norms as unreal, but useful for establishing of direction of changes to desired for us future image, so Hegel rather strived to legitimate a positive compliance with the behavior sample inherited from the past (first of all - as playback according to the model that Jesus gave us two thousands of years ago).

Anatoliy Yermolenko also sees the connection between counterfactual and unreal as an important part of philosophical counterfactuality for understanding of which one should appeal to Kant"s notion of a priori. Yermolenko notes the Karl-Otto Apel"s ideal communication concept [Apel, 2009] rooted in Kantian theory of judgment: "The term "counterfactual" marks out not only a priori, non-empirical nature of the community, but also a type of the complex sentence, used in justification - namely sentence of subjunctive mood in which two sentences linked by the conjunction "as if" (als ob). In this case, it refers to the supposedly existence of the perfect communication" [Yermolenko, 1999: 54]. Unfortunately, this brief Yermolenko"s note actually exhausts his analysis of counterfactuality as a special topic. It remains unclear why counterfactual as unreal might be just interesting for the person, or even pretend to replace the real. Why, for example, people sacrifice their health, material wealth, even life itself for the sake of certain ideals that cannot be seen or felt by touch?

This Apel"s approach and therefore all transcendental pragmatics seems to be wrong in their efforts to reduce the whole palette of possible consolidation on certain subjective reality/ unreality to just one mode, while every language provides much more opportunities to express the extent of unreality that we perceive. Local philologist Valery Okhrimenko indicates as possible modality the gap between the real and the surreal, analyzing verbal means of expression of a reality in Italian: "The main FSV (functional-semantic variants - NB) in realtà with an integrated feature of "objectification of subjective mode (in terms of negation)" are: 1) the inadequacy of interpreting of a sensory information by the subject of perception; 2) understanding by the subject of false interpretations of emotional response; 3) contradictory between the subject intent and its implementation; 4) estimated asymmetry between subject / object and feature implicated to it with a shift towards the negative" [Okhrimenko, 2013: 130]. Angelika Popovych notes that counterfactuality was initially associated with the effect and function of digression that is splitting of time of telling the stories and the story time. Thus, counterfactuality in language emphasizes simulations using language means: "This model, which conventionally might call mental digression seems very logical to us. According to it, counterfactuality manipulates the modeling of situation that contrasted with reality and this aspect of semantic structure of Pluperfect causes the appropriate function" [Popovych, 2012: 671]. Spanish researcher from the University of Potsdam Luis Vicente, who analyzes "the past counterfactuality in the imperatives of Spanish" found similar linguistic schemes [Vicente,

2015].

Thus, by Pluperfect it can be detected different models of counterfactuality. The above

30 Future Human Image. Volume 7, 2017

Counterfactuality of the Ethical Norms of Higher Education by Natalia Boychenko

quotation from Okhrimenko gives models of subjective distancing from a flow of events through distancing from: inadequate (partially adequate) senses; inadequate (excessive, reduced or even false) emotional perception; inadequacy of action results to the intentions; value discrepancy of the object of perception.