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The current situation in society is largely constituted by that wave of computeri­zation, or, as someone say, digitalization, which has covered, in fact, the entire society and sets certain behavioral frameworks at all levels of social communica­tion. Computers organized in a network are coordinated today with the many bodily and mental acts that once constituted the characteristic features of the be­ing called human. What makes a person a special being if the computer network surpasses him in many ways? How much does the concept of "human" change if we consider the latter as one of the agents of a vast digital network? How much do we understand those operations that take place in such a network it­self, as well as those that are implemented between a person and a computer? At the same time, it should be taken into account that computers not only trans­form society. They produce and provoke special recursive connections, both among themselves and with a person, giving rise to a special sensitivity in the lat­ter – sensitivity to the virtual. Virtual reality is not only in the network, it is also updated in the physicality of the individual and in his mentality. So, an individ­ual could integrate with computers and use the advantages that they give: upload themselves to the digital world and be one with computers, choice of communi­cation strategies. However, this question can be somewhat redefined. The ape turned man and Kafka's "Report to the Academy" says: "No, I didn't want free­dom. All I wanted was an exit… I had to move forward!". It seems that today it is worth talking not so much about freedom (no matter in what sense of the word), but about finding a way out of a seemingly dangerous, if not cata­strophic, situation.

Today, almost all spheres of human existence are interpreted – directly or indi­rectly – as permanently becoming, interpreted from a processing point of view realities that do not imply either final fixation or predetermined ultimate goals or states. The world appears not so much in the form of difficult composite dy­namic formation in mechanistic sense, but in the form of mobile, continuously becoming environment, which presupposes special technical researches and ways of staying in it. Such techniques and methods lead to the formation of a non-trivial vision of the universe. And such a vision, aimed at comprehending of emerging realities, presupposing conceptual shifts in modern natural science, technology, humanitarian activity, and more broadly in the very perception of na­ture and society, V.I. Arshinov endows with the epithet "complexity". In the pro­posed text, a small fragment from the creative heritage of one of the most influ­ential philosophers J. Simondon will be considered, allowing to partially reveal the features of such complexitly oriented thinking. The central theme of Simon­don's philosophical strategy is the conceptualization of how the becomings of beings are realized, or how beings (inanimate, living, technical, mental, social) are individuated. Simondon begins the discussion of this plot with criticism of the hylemorphic scheme, which posits the genetic principle of existence in the form-matter dichotomy and, above all, in the interpretation and theoretical use of such a dichotomy by Aristotle, since, according to Simondon, it was this pair that contributed to the formation of a static view on the world, man and society. In different performances, the form-matter dichotomy can be interpreted in the form of mind-body dichotomies, artificial-natural, living-nonliving, etc. Note that Simondon begins his criticism with the technological substantiation of the hylemorphic scheme, referring to the operation of making a parallelepiped brick from clay