Аккорды нового тысячелетия. Accords for New Millenium - стр. 3
In his relations with the outer social milieu the philosopher and researcher is known under his father’s family name – Yan William Siewertsz van Reesema.
According to the family archives his father’s family is related to medieval German knight Conrad Siewertsen who took part in the Crusade of 1088. Later Conrad’s descendants lived in the town of Reesum in Holland and by the middle of the XYII century they settled in Amsterdam as the Siewertsz van Reesema.
This is a short biography version of a European-Asian thinker, philosopher, poet, researcher – Yan William Siewertsz van Reesema / Alexander Iwanowich Argutinskiy-Dolgorukiy. In his first collection of poetry “Demiurge”, published in Moscow in 1993, Alexander Iwanowich Argutinskiy-Dolgorukiy explaining the functions of names wrote: “Names represent functions of the world. The language of science is universal, the language of poetry as well as the language of history is national. That is why I think it necessary to correlate my father’s name with my scientific work and research activity while I connect my mother’s name with poetry, with my personal history, which is closely tied with the Russian language. In social life and in creative work names of mother and father should be kept in harmonious accord.
I have chosen my literary name Alexander to commemorate my maternal grandfather prince Alexander Mihailowich Argutinskiy-Dolgorukiy. My patronymic – Iwanowich – honors my other grandfather (same maternal side) – Moscow merchant Ivan Rogozhin.
Mother tongue, native language is not only an instrument to express spiritual energy, soul-searching. It rules and tunes the entire system of sign rhythms and sounds”.
Alexander Iwanowich Argutinskiy-Dolgorukiy/ Yan William Siewertsz van Reesema is a person of high eidetic energy. Few authors have succeeded to create comprehensive teaching like his “Philosophy of Planetarism” correlated with the practical formation of multiplanetary civilization of earthlings – all living creatures on the Earth, to interpret its key problems, its culture, innovation and prognostics.
The author gives his interpretation of “The Philosophy of Planetarism” through the interaction of natural-scientific and humanitarian notions: on the one hand, as development of metaphoric energy, i.e. energy-informatics level, on the other hand, as the result of complex cultural-civilization ethic-spiritual processes, realization of thought energy in cosmic and planets environment.
The poetic version of “The Philosophy of Planetarism” asserts the necessity of all planetarian subjects for the Earth survival as spiritual planet, the ethics of equality, equal “rights” for all planetarian entities: human beings, animals, plants, landscapes, and cultural-historical essences. They are equally important for our planet as the rarest manifestation of thought energy and life resource of our Universe. These postulates of ‘the Philosophy of Planetarism’ motivate further developments: ecological, educational and hence political-economic, social and world outlook consequences.
Absorbing the scale of the author’s thought the reader is expected to take the role of a co-thinker, he should live through these planetarian situations as if they have become an immanent part of his own personal life. These feelings should help penetrate deeply into the author’s world, to comprehend his unique cosmos with unexpected unusual word-forms and metaphors, new lyrical attitude, tragic sarcastic vein and assuredness, born by culture.