Not so long ago, just seven years ago, humanity crossed the threshold of the twenty-first century, and indeed of the new millennium. Humanity has entered a new era, not only without solving a huge number of global problems, but also by aggravating many of them. Such problems include environmental problems related to environmental pollution from human waste, social problems such as overcrowding, migration of people from disadvantaged countries to prosperous ones, the widespread spread of various diseases (e.g. avian flu, SARS, AIDS), terrorism, wars and others. All of these problems are socio-economic in nature, i.e. they are directly or indirectly related to human activities. But the consequences of these problems extend far beyond human society alone, influencing and even changing the processes that took place in the wilderness.
But is it necessary to consider the interaction of nature and society only from the point of view of how society affects nature and nature on society? After all, such a state of affairs can not be called interaction - it will be a mutual influence, in which humanity is known to remain in a losing position, as man is not in power neither to cancel nor replace, nor to create new laws of nature. Most likely, this issue should be solved not from the standpoint of separation of social laws from natural ones, but from the standpoint of their dialectical unity. The following idea speaks in favor of this thesis: a human being as a biological species is a product of natural evolution, and then all human activity is the continuation of the evolutionary cosmogonic forces. This idea was suggested by Vernadsky, Gumilev and Charder. For example, Vernadsky "considers the emergence of consciousness as a natural result of the evolution of the biosphere, but once it appeared, it then begins to have an increasing impact on the biosphere through human labor activity" [9-c.190]. L.N. Gumilev in his book "Ethnogenesis and the Earth's biosphere" defines an ethnos as a form of existence of the species Homo Sapiens, and gives the following definition of an ethnos: "ethnos is a phenomenon of the biosphere, or system integrity of a discrete type, working on the geobiochemical energy of living matter, in accordance with the principle of the second beginning of thermodynamics, which is confirmed by the diachronic sequence of historical events" [5-с.28].
Also, the concept of modern natural science speaks in favor of the non-random occurrence of man, asserting the following: "The paradigm of self-organization makes it possible to establish a connection between the inanimate and the living in the course of evolution, so that the emergence of life is not a purely random and highly unlikely combination of conditions and prerequisites for its appearance, as some authoritative biologists have stated. If self-organization in the presence of corresponding conditions can arise in the very foundation of matter building, it is quite reasonable to assume that at higher levels of organization it can naturally lead to the appearance of life in the Universe. It should also be noted that life itself prepares the conditions for its evolution" [9-c.190].
On the other hand, in modern science man is distinguished from nature, and is not a component of the geographical shell. Man, from the point of view of modern earth science and geography, is "a part of nature, he interacts with all natural components and at the same time, like all of them, has its own specific laws of development. However, unlike other components, human interaction with them is carried out on a reasonable basis. This most important circumstance gave the basis for S.V. Kalesnik to consider man not as a component of nature, but as an external factor above nature, consciously influencing the geographical shell" [8-c.417]. But this statement contradicts the above statement about self-organization, as well as the principle of expediency, which says that "expediency is an inevitable result of natural selection, in the course of which organisms that are not adapted to the conditions of their existence and are entitled to.