Аннотация: About possibility of emergence of an equilibrium and ecological civilization in the form of self-organizing and self-governing communities on ruins of the present technological civilization based on a state and capitalist control system.
Validity exists not only in Heaven.
Abstract
Inevitable close disintegration of the present terrestrial civilization based on a state and capitalist control system and technological development, is stated in this work. As a result, it is considered possibility of occurrence on its debris of the elementary system of self-organizing and self-coping local communities which gains stability, but loses in development. The formation of a similar form of a civilization allows reducing the resultant of all contradictory forces to zero. Development in this civilization is suspended, it turns into a civilization, which is equilibrium with the nature, rather poor, not numerous, contemplate and conflict-free practically - an alive image of the true justice. Apparently, she, instead of utopias of different type, including communism, waits for us in the future.
Contents
Introduction.
About possibility of removal of the conditions promoting disintegration of a civilization.
The reasons of emergence of the state, its role and possibility of emergence of society without any state system.
Self-coping and self-organizing cells as a basis of an equilibrium civilization.
Introduction
Global coverage by informational computer network of all types of management by the civilization - from transport to finance - is fraught with fatal consequences at failures in work of computer systems for so complex, multilevel, non-equilibrium formation as a civilization [1, ch.5].
Let's remind the main abstracts of the above work that, making a start from them, to pass to consideration of possibility of transformation of a world technological civilization into the most simple civilization form which structure allows to suspend for a while process of technological and social development.
Critics of this approach will tell: progress cannot be stopped. Consequently, our civilization will develop vaguely long further. Really, progress cannot be stopped only if it is represented as the infinite headway that cannot be. Movement, more precisely, development can have the most different forms. It can be cyclic, oscillating, discrete, i.e. it can arise, become complicated, interrupt, become simpler, be stabilized on the long time, repeat on a former basis, go back, but it does not happen evenly becoming complicated ad infinitum. Namely so a lot of futurologists understand it concerning development of a civilization which should be becoming technically more and more perfect to bring more and more the benefits to people, to take more and more spaces, overcoming all difficulties and obstacles. And so - ad infinitum.
Actually, existence of civilizations as Earth history shows, this is the process does not continuous: civilizations arise, live and break up. Then process repeats. The inevitable end waits any civilization of the three-dimensional world, and it is not so obligatory due to the external reasons.
Internal contradictions play the role too and the final which is defined by them, can be fast and sluggish. Fast is a fulminating death of a civilization with destruction of all its structures (it is characteristic for technological civilizations); the sluggish - the long-lived stagnation in the simplified structures, which are equilibrium with the environment.
To topic of concentration of the time intervals between critical events up to the final point were devoted the some studies, based on the notion of singularity. This notion was used in the mid-twentieth century by John von Neumann. Under it he meant not astrophysical comprehension, but a point beyond which extrapolation starts yielding senseless results.
The historian I. M. Diakonoff paid attention in 1994 to a singularity point, or the limit point on a time axis where historical cycles are reduced which are shrink in compliance with the law of the regressions: "There is no doubt that historical process shows signs of natural exponential acceleration. From emergence of Homo sapiens until the end of the I phase passed not less than 30 thousand years, the II phase lasted about 7 thousand years, the III phase - about 2 thousand years, the IV phase - about 1.5 thousand, the V phase - about one thousand years, VI - about 300, the VII phase - a little more than 100 years, duration of the VIII phase while it is impossible to determine. Put on the schedule these phases are combined in exponential development which assumes eventually transition to the vertical line or more true, to the point of so-called singularity. Scientific and technical achievements of mankind were being developed also - according to the exponential schedule ..." [2].
Diakonoff's schedule may be completed up to the vertical line. In this case, the point of singularity will lie for 2022.
Definition of a technological singularity appeared after Diakonoff's works: the technological singularity is the hypothetical moment after which technical progress becomes such fast and complex that it will be inaccessible to comprehension. The technological singularity as a result of development of nanotechnologies was considered in the report of 2007 of the Commission on economic policy of the Congress of the USA, as start date of a singularity was called 2020, according to another prognosis - 2030. Basic idea of this conclusion is the corollary from the law of Moore (an empirical conclusion from the observed speed of development of technologies): somewhere between 2025 and 2035 the computing power of separate computers will be made even to the "crude" computing power of a human brain, and then and will surpass it.
The given dates are close to each other and they also are close to the present time. The question is only in interpretation of the specified process, i.e. what will happen in the singularity point with the world civilization.
The idea of the modern futurologists that the point of a technological singularity means hypothetical explosion-like growth of speed of scientific and technical progress, allegedly following of creation of artificial intelligence and self-replicating machines, integration of the person into computers, or the significant increase in opportunities of a human brain due to biotechnologies, is represented more than fantastic in consequence of extreme proximity to a point of a singularity. Moreover, while anything from predicted by futurologists it is not observed. On the contrary, to the agenda there is more and more going deep gap between the usual population and high layers of society which, more and more depriving overwhelming part of the population of even necessary are decayed, turning from people into beings for the consumption, indifferent to everything, except itself, completely losing opportunity for development.
The coming information collapse is confirmation of that fact that the era of fundamental changes in development of the civilization, most likely, not of the positive plan, approaches everything closer to us with coming closer of a point of singularity.
Informational collapse is defined as the condition of network information space menacing to its stability and normal functioning. Informational collapse is characterized by fall off of capacity of communication channels and arises at a situation when existing technologies are not able to transfer growing volumes of traffic.
The beginning of informational collapse manifests in constant increase in speed of emergence of new information and accumulation of this information in the Internet. Acquaintance with the avalanche flow of information becomes more and more difficult and even more difficult becomes thereof its adequate use because filtration of information, as a rule, for doubtful criteria becomes actually as single method of ordering of information. This process conducts to fast loss by society of perspective reference points of development, to replacement of the true purposes by corporate purposes, to bamboozle of an overwhelming majority of Internet users.
As a rule, a point of a singularity interpreted as transition to the new improved condition. However this point can be a bifurcation point, with possibility of transition to a condition of another type of a civilization, if available type of a civilization cannot exist, for example, it can be transition in a condition of an ecological civilization at refusal of the majority of the technologies applied earlier or it can be transition to a condition of the complete disintegration of a civilization.
Some scientific approaches [3, p.118-125] allow to consider civilization disintegration as the demolition of the complex, multilevel, non-linear system happening to emergence of particular conditions.
Using this approach to the complex systems, we will note the following. At informational collapse which already is beginning to manifest itself, especially in the field of informational technologies, such complex system as our civilization begins to lose control, generally owing to the avalanche receipt of information and lack of its adequate filtration. In this regard the current situation does not provide time correctly to define those few points to which the behavior of a civilization is sensitive especially as these points even in routine conditions are not self-evident. As a result, the most part of chains of feedback is output in area of negative feedback which starts generating exponential damping of process. But nonlinearity of system at attempts to reconstruct it in a worsening situation and to bring to lifting, blocks all efforts made for change of behavior of system. There is no time in a situation of informational collapse for the exact definition of the reasons of worsening behavior of system, and casual symptoms are accepted for them. If efforts go on elimination of symptoms, the true reasons remain unaffected. Such action either ineffective or leads to deterioration. Thus, the structure of the real system due to lack of ability to organize incoming avalanche of information in the form that adequately reflects the structure of the system remains outside of undertaken influences.
Such, in brief, the explanation of the process of starting of destruction of the present civilization as a complex system that gets to a situation of information collapse. Any asteroid or global flood, etc. are not required in order to any technological civilization in these conditions rather quickly stopped the existence.
Along with the "technical" reasons of its disintegration, the psychological reasons act also, namely: inability still an undeveloped inner "I" of the person to overcoming logic of the established unfair cruel society. Low level, downtroddenness of consciousness under the influence of external conditions leads people to reconciliation with society, and in case of increases of its pressure - to spontaneous aspiration to destroy society together with itself or to go to the world of illusions which provides them Internet.
Thus, the consciousness more and more lags behind technological development, thereby the person as the conscious and creating subject, stops in development, "getting stuck" on the consumption of electronic and informational novelties of the civilization devouring all his free time.
Except the specified "technical" and psychological reasons of the near disintegration of the present civilization there is the reason related to the arrangement of social relations. Capitalism winning all their competitors reigns now. What does he now carry in himself and whether it can at least temporarily suspend the decay of civilization?
The real aim of the capitalist system is self-reproduction of capital through its continuous circular flow; the main thing in capitalism - the circulation of capital leading itself in motion. Capital should increase by means of obtaining percent from it (rate of return). Movement of the capital stands behind all progress and behind all accidents in real life. Capital begets violence against ordinary people, who are involved in the orbit of its interests. This violence is anonymous, systemic, abstract and objective. Capitalism has no rivals in its ability to produce wealth (socialism wasn't prolonged even 100 years in comparison with capitalism which age is at least 500 years). Wealth is considered the basis of life; high culture and great civilizations have been growing only in affluent societies. Poorest members of society ultimately receive from big common wealth too; efficient production generates progressive institutions and social progress. Existence of capitalism is justified by this fact. It possesses by one more property - absence of ideology. Existential advantage of capitalism consists in this condition. Absence of ideology and any apparent cognitive coordinates generates property of amazing adaptability of capitalism to any civilizations. Capitalism allows people to build the society which is pleasant to them. It can exist in the conditions of democracy of Europe and North America, within fundamentalist modes of Iran and the countries of North Africa, dictatorships of the states of Latin America, authoritative board in Turkey, the state capitalism of China and Russia. Capitalism is globality and truth without significance. Complication in modern society of dialectic of private and public leads to increase of individual and group selfishness, indifference to other people's problems, cruelty in settling of the interests. Thus we can say that modern global capitalism is characterized by high rigidity of logic of capital. The substitution effect of a global protest by the local protests promotes capitalism preservation because the system (integer) remains, and are destroyed only its separate elements (parts). Therefore, the continuous local protests are becoming a form of existence of global capitalism. Total action of a substitution effect leads to inefficiency of practically all types of anti-capitalist protest. Change of the owner becomes the main result of all protests only. Change of the owner without change of the system is a priori senseless. In this clause capitalism demonstrates own steadfastness [4, pages 187, 149, 189, 205, 110, 152].
The effect of senselessness of protests arises. According to E. Fromm, the phenomenon of alienation conducts to loss of sense of protests. This factor in turn generates paralysis of will and creative abilities of participants of a protest. As a result society is being filled with the indifferent people not capable to active the actions [5]. This tendency is aggravated with scientific and technical progress. J. Kretbry in the research asked a question: whether do progress and development of technologies of people is cleverer and more perfect? It appeared, everything is on the contrary. The matter is that progress changed the human at neurological level. Evolution has led to the fact that we react more quickly to external stimuli, we lighter bring stress and dealing with other people, but thus this man has lost any ability to stay focused on the job long. In addition, in an environment where information is available everywhere and always, people have unlearned to memorize it well. If earlier any serious mistake of the person brought to him the death, today the manager with the Wall Street, who made the error, receives for it the generous bonus or the quite good severance pay often. Thus, more comfortable life led to loss by the person of concentration and responsibility. Loss of these qualities conducts to the fact that people cannot long concentrate on protest actions and they are growing cold to them quickly [6].
The main features of the existing capitalism leads to the conclusion about the global transfer them of false values in the values that define life. Thus a kind of cancer tumor is being formed which erodes the human and his civilization rapidly.
The spirit living in each human, and the malicious illusion producing every day by capitalism, cannot coexist for a long time. Self activity of human being gradually stops, and disappears together with it the base for the development of the spirit. The automatic aspiration of capitalism to conversion of each person in the condition of the animal, chewing cud given to him, means deadlock and civilization disintegration.
Thus, cumulative action of three deep factors designated above lead to process of withdrawal of the person - the main engine of a civilization - out of civilization mechanism, and it stops.
Let's ask the question: whether there is a possibility of transformation of a present civilization in another form in the case its disintegration?
Chapter 1
About possibility of removal of the conditions promoting disintegration of a civilization.
Whether there is in principle an opportunity more or less the smoothly varying transformation of the real technological civilization into more viable form?
For definition of this opportunity we have the following deep factors promoting death of a civilization:
- existence of complex, multilevel, nonlinear system - the present technological civilization functioning on the basis of the private-ownership relations;
- coming informational collapse;
- existence of fundamental backwardness of consciousness of the person, or his inner "Self" which is incapable targeted and productively to fight against temptations of the animal, selfish beginning of the person as well as to fight against pressure of brutal society.
So, at least, it is necessary removal of action of the two first deep factors and identification of conditions at which existent level of consciousness is capable to fight against temptations of the animal, selfish beginning of the person.
Let's pay at first attention to the consciousness problem.
Unlike two other factors, consciousness level as, considerably, the self-active factor does not increase according to the accelerated development of a civilization. As speak: the person does not change.
That for thousands years consciousness level on the average if raised, is the extremely slight. It is clearly demonstrated by that we see everywhere. And this lag of consciousness from development of technologies as well as in general its fundamental immaturity which promotes to division of people, their mistrust to each other, their mutual indifference, intolerance, egoism, etc., automatically assumes only two options of existence of a civilization - fleeting technological and slow ecological, more precisely, equilibrium civilization.
From this it follows that the present level of consciousness is insufficient for less conflict development of the civilization, but is quite sufficient for the organization of cultural and contemplate existence in an equilibrium civilization in the conditions of which the base for emergence of conflict situations disappears.
The history, concrete life shows that in the case of undeveloped consciousness gradually growing and more and more becoming complicated system of the public relations passes at the last stages of growth and development in an increasingly condensed stream of time into a technological civilization and a gap between level of consciousness of people and a level of development of technologies becomes absolutely unimaginable.
Besides extremely the complex, multilevel, non-equilibrium system of a civilization in itself as any complex system is unstable. Its instability especially relief starts being revealed in the conditions of informational glut, or informational collapse.
Undeveloped human consciousness which more and more lags from level of technologies, compelled in the person of the elite to make decisions on management too by the complex system for it, starts losing monitoring over it.
It brings to more-less fast disintegration of all system which as the civilization, with larger probability disappears completely, or is transformed to an equilibrium-ecological civilization of elementary type, but the most stable type which exclude rapid development.
This stagnating equilibrium civilization can exist vaguely long time, dying away gradually as it happens to the person in old age.
The main difference of communities of more simple type which are formed on ruins of the technological civilization from primitive, archaic communities consists that more high level of consciousness of her members, collected in years of existence of the former, collapsed civilization, allows them to regulate consciously own activity in a nature bosom. He allows them not admitting catastrophic damage to a surrounding medium, on the one hand, to retain own socio-cultural level above level of archaic communities, on the other hand.
People which willsurvived after disorder of a technological civilization should before threat of a confluence of wildness to transform the public structure into system of the small domains connected among themselves by possible ways.
The formed structures discontinue perfecting of the technologies competing with the nature and have led a previous civilization to crash, and pass with the aim of preservation of equilibrium with environment to mining and production of products as well as power consumption in quantity and quality not larger what provides their existence without any excesses. The last, by the way, does not allow society to be stratified and retain each individual in the cell in equal position to other members of a cell, keeping constant equilibrium in collective.
From all this, by the way, follows that not being determines consciousness, and current consciousness determines being.
Thus, at low level of consciousness such complex, non-equilibrium systems as technological civilizations cease to be controlled at peak of the development by present consciousness and inevitably to be collapsed, i.e. they are rather fleeting in own existence.
Nevertheless, a similar civilization which is present, developing spontaneous, accelerated, with a maximum of collisions and a minimum of freedom of the individual, irrespective of level of his welfare, creates conditions under which the individual can fight, unite with other people, invent, show the best qualities or lose them, creating actual base for change of own consciousness.
Anyway, the individual possessing consciousness, unlike an animal, in cooperation with other people creates an own reality. Its wreath is the civilization in the best manifestations. But as a whole it is only one of the lowest forms of reality.
Backwardness of consciousness means limitation of the person in the choice. On the one hand, he at a difficult and responsible choice tries to evade from it, shifting a choice to another or others in the form of these or those structures of society, destroying thereby own liberty for the sake of calmness. On the other hand, the person, as a rule, tries to make a choice in own favor, irrespective of own merits, consciously or unconsciously causing damage to other people. Everybody understands it and, as a result, there is an insuperable alienation, despite collective actions of people.
This individual and "corporate" egoism does by the obligatory the emergence of state as organ, on the one hand, capable to force people, despite of their alienation, to work in unison in a local zone of their community, on the other hand, as organ, capable to protect "his" people and own territory from similar to it formations seeking to own strengthening and expansion at the expense of capture of others territories, resources, etc.
Therefore the person with such low level of consciousness always receives the rigid civilization system assuming responsibility, but for it depriving the person of liberty in the actions regulating according to this or that scheme his life from beginning to end.
The limiting case of such system of the depersonalized public relations in a technological civilization where the human from the person practically turns into tool is capitalism.
Thus, insufficiency of the consciousness enclosing the person on yourself, on own selfish aspirations, requirements leading to the evasion of any individual from responsibility gives the individual what he deserves and no more.
However the human in the form of the best representatives with development of a civilization starts understanding own limitation, the circle of such people gradually grows. And it means that the consciousness nevertheless does not stand still. The significant help in this understanding yourself is given by religion (not to confuse to church), which tries to strengthen in masses feeling of love for the neighbor, condemns egoism, envy, intolerance.
Another option of a civilization, which is possible at similar level of consciousness is civilization of equilibrium with a surrounding medium. It can emerge, in particular, and as a result of disintegration of a technological civilization.
Possibility of this event shows existence of successfully functioning within existing society such self-organizing and self-coping communities, as kibbutzim in Israel.
Therefore formation of new type of a civilization out of the union of communities which are similar of kibbutzim during its disintegration can be organized as the conscious action which alternative is the fall of society into wildness.
It follows from this that on ruins of a technological civilization not only the small groups of the survived people gradually losing human shape surely will wander.
Formation of small groups of the people specializing on this or that kind of activity and cooperating for an exchange of products with other organized groups is possibly on the basis of escaped economic mechanisms and own enterprise. In the presence of this or that type of communication these groups can form eventually a network of communities with particular hierarchy in which each cell is self-coping community.
Kind of similar archaic society appears which is structurally more developed because in remembrance of his members is retained part of culture of the broken-up civilization, and the consciousness is exempted from fetters of government institutions and receive a scope for independent activity under self-control.
Loss of all technologies practically has that positive thing that society comes to equilibrium with the nature to the form of existence.
Kind of ecological civilization appears.
In the conditions of a similar civilization the human and society as a whole lose in comfort, fast development, but acquire more corresponding to the dignity of the person the system of suppression of his selfish tendencies in the form of local self-organizing and self-coping cells. In them requirements and selfish aspirations of the person are limited by himself thanks to frequent rotation of members of the governing organs of a cell.
As a result, in these organs-councils which are more adjusted on keeping of interests of collective, because of frequent rotation people with the most low level of consciousness, or the most cunning, active, unscrupulous do not manage to seize power and to destroy a cell, having transferred it to direction of the authoritativeness . Thus, in these cells, at last, can with a mass of restrictions, but nevertheless, to be carried out the anarchist slogan: "Liberty of everyone is a condition of freedom of all".
Nevertheless, it should be noted that this equilibrium civilization because of a lack of resources for its development and a bias in conscious activity towards collective is more or less stagnant. In it a little that changes during its existence and liberty of everyone in it is limited to rather small set of biotic options for individuals owing to inescapable poverty of society and a submission to control of each individual to the common decisions of the local community; at the heart of this option of a civilization the principle of self-government is put. At this slow option of a civilization having less collisions in comparison with a technological civilization, creation of base for actual change of consciousness towards its lifting happens much more slowly, than in the conditions of a technological civilization. However life of society flows past quietly and evenly. However, finally because of monotony of the events in the civilization the life starts fading that leads to gradual degradation of members of this form of civilization, to culture loss, extinction and transition remained to wildness.
Positive derivative of such equilibrium civilization is lack of crime so as in its conditions the violator himself condemns self and bears punishment for the acts under control of public council with padding diligence in actions designated by him. So too there is impossible an evasion from work or any other duties imposed on each member of a cell, if the individual voted for them and, in order to avoid a shame that in self-contained community is most terrible, he cannot refuse their realization in any way.
Coordination of activity of similar local cells and hierarchical structures corresponding to them quite well are developed by theorists of anarchism.
Let's pass now to consideration of possibility of the conscious transition of a technological civilization to new, more simple and steady structure.
If to leave everything as is, information collapse will certainly break out.
. But after all it is a consequence of the accelerated development of a technological civilization. The decision arises: it is necessary to take off acceleration.
For this purpose it is necessary to refuse Internet, computer control systems for production, transport, finance etc.,it is necessary to refuse the comfort which people get from all other results of technological revolution, from destructive and wasteful operation of natural sources, numerous non rational expenses, for example, on weapons, law enforcement agencies, luxury goods, space exploration, etc.
Only refusal of almost all operating technologies, especially bound to control systems through computer networks, can guarantee transition to the civilization which is in equilibrium with a surrounding medium. Many consequences of such decision will be catastrophic. All excess: the population, megalopolises, assemblage of cars, wasteful power stations, officials, the states, the governments, financial system, present system of trade and upkeep etc. will disappear.
If we approach to this question from a position of functioning of systems of different degree of complexity, then this complex, non-equilibrium, multilevel, efficient in the technological relation, but unstable present civilization starting quickly to disintegrate in the case informational collapse, can gain stability only at its greatest possible simplification: abolition of the states with all their developed structures, the private-ownership relations, enslaving financial system etc.
Production has to pass under public control and to be decentralized, informational and distribution networks have to go to functioning on the basis of the elementary exchange, and instead of the state apparatus which is unwieldy and suppressing all population, self-organizing and self-coping cells, hierarchically and horizontally bound among themselves have to start working.
The civilization in this case out of consumerism and technologically developing, but disastrous and brutal, will turn into system where not exists a rich and poor, resources are distributed evenly. Such civilization in the same simplified and more stable state can exist yet more than thousand years.
Thus, instead of capitalism there will be some kind of equilibrium, simple, stable system within which the civilization will be able to exist further without special shocks. There is no need in this case in the state so as resources are distributed evenly, the property right to them does not extend and the collective is responsible for the joint activities of the collective in the person of its leaders often rotated. At this all self-organizing and self-coping cells interact with each other on the basis of exchange and uniform distribution of the benefits as between people, and among themselves through the relevant hierarchical structure expelling thereby possibility of wars, dominance of some cells as well as any parasitism of others.
In our opinion, the analog of similar system was offered as well as it has been substantiated sufficiently by anarchists in ХIХ century. However then it was untimely. But now it can quite find for herself some application. It is powerless, stateless system of self-government on the basis of these or those communities, production, municipal, agricultural etc. with their corresponding coordination and rotation of the operating personnel, especially frequent in territorial cells. This system of self-government has this or that hierarchy at a ban of the loan capital and introduction of a simple exchange instead of financial transactions. All property of local self-coping cells is collective excluding personal property of members of a cell, moreover, the personal property includes everything that the human needs for his normal existence: housing, vehicle, subjects which are necessary for life .
The true power of the people, its direct action, without any parliaments, deputies and other attributes of deception of the population is put in self-government system at an equilibrium civilization, but in this system each individual is rigidly controlled in own local cell to suppress any temptation which is able to arise at him the harming thereby to cell and himself. This system excludes law enforcement agencies, wars, prisons, presence of officials, departments, etc.
However conscious conversion of a civilization of this sort from one form in another can be organized only in the case emergence of comprehension of that factors of disintegration of a present civilization exist and act, on the one hand, and manifestations of this comprehension in the corresponding activity, on the other hand.
In other words, whether consciousness level at society is sufficient to take the challenge and respond to it?
Alas, egoism, self-confidence, dispassionateness from troubles do not allow to elite of society to perceive adequately the events. Its thinking part, apparently, hopes that all by itself will be settled, and the others in general consider that everything will last as it is.
Therefore it should be noted that the smoothly varying converse of a civilization to another form is improbable.
But there is a possibility of appearance of an equilibrium civilization without states on ruins of a technological civilization.
In the case of the civilization crash, the survived representatives of mankind can quickly fall into wildness as it already repeatedly happened earlier for the technological civilizations which were on Earth. Traces of these civilizations were found in a large number and its technological level, if to look upon the found artifacts, was quite at the level of a present civilization, and sometimes above.
This process at first sight seems inevitable so as all energy, informational, operating, financial, cultural bases of a civilization will stop the existence.
However, not only technological civilizations have existed earlier on Earth. Quite large number of the artifacts testifying to the long-lived existence earlier on Earth of ecological civilizations, or the civilizations which were in equilibrium with a surrounding medium was found.
Based on the found artifacts, we will note that these civilizations existed on quite low level from the point of view of comfort, mechanization and automation, but had high culture (on both continents of America the set of magnificent exemplars and monuments of these cultures, having existed tens and hundreds thousands years ago, and the set of the remained relics is stored in the museums and it is presented on the Internet).
Possibility of existence of a similar form of a civilization is confirmed and theoretically. In particular, change of system with acquisition of a structural stability by it becomes possible due to introduction of new units (local self-coping cells), capable to breed and involve various processes which are flowing past in system in interaction. The Nobel winner Prigogine I. pointed to such opportunity in the book "Self-Organization in Non-Equilibrium Systems: From Dissipative Structures to Order Through Fluctuations. [7]
The carried-out short analysis shows that close crash of a civilization upon all signs has only two options of the outcome: extinction, fall in wildness of the surviving population after disintegration of a civilization and formation on ruins of a former civilization of the union of hierarchically and horizontally oriented local cells constructed on the principles of self-organization and self-government. Systems of this kind were partially already realized in early kibbutzim. Structurally they are the close analog of anarcho-communist system of the public relations.
Emergence of similar public system instead of already started to collapse capitalist system, despite fundamental falling of a standard of living after its crash, means at last emergence as it is paradoxical, poorer, but more free society. In it liberty of everyone it will be real guarantee of liberty of everybody so as pressure of consumerist unfair capitalist society humiliating human dignity in which the violence dominates, all people live in fear, billions - in intolerable poverty, and for an overwhelming majority the life is represented the continuous nightmare, will disappear.
Practically everyone will be able not to be engaged all the same than if only to survive, and really to give to society in accordance with his abilities and inclinations and to receive by available opportunities in new society. However received liberty is worth it: it is better to live in poverty, but to do that you love that at you best of all turns out, than to decay in wealth and senseless pleasures; to humiliate, being at the power, others, being humiliated higher; to be engaged in useless work or work which is nasty to own nature, or receive handouts.
But it is extreme option of functioning of new society. If new pollution-free power sources (it for example, can be still not used in interests of the largest world corporations Nikola Tesla's invention on receiving unlimited number of energy from atmospheric electricity) are open, developed and used, the cumulative richness of society will increase, life will be will be easier and also a share of obligatory not creative activity for each member of society will be reduced.
P. A. Kropotkin told about new society of "equal among themselves" so: "Its members will not be compelled to sell more their labour and their thought to those who employ them at the personal discretion. They will be able to apply the knowledge and abilities to the production on advantage of all; and for this purpose they will develop in the organizations which have been so arranged to combine available forces for production the most possible larger sum of wellbeing for all, and at the same time the complete scope will be provided to a personal initiative.
This society will consist of a set of the unions united among themselves for all purposes demanding join, - out of production federations for any production: agricultural, industrial, intellectual, art; out of consumer communities which will be engaged in everything concerning, on the one hand, the arrangement of dwellings and sanitary establishments, and with another - supply by food, clothes, etc.
There will be also federations of communities among themselves and the consumer communities with the productive unions. And at last, there will be wider unions covering all country or some countries which members will unite for satisfaction of the economic, intellectual, art and moral requirements which are not limiting to one only to the country. All these unions and communities will connect under the free agreement between themselves ... Development of new modes of production and the various organizations will be granted full freedom; the personal initiative will be encouraged, and the aspiration to uniformity and centralization will be held back. Besides, this society at all will not be crystallized in any fixed form: it, on the contrary, will continuously change own type because it will be an alive, developing organism. It will not be presented to any need in any government so as in all cases which the government is considered now as a subject of the power, it will be replaced quite by the free agreement and the allied contract then; cases of collisions will inevitably decrease, and what will arise, can be resolved by the arbitration court." [8, pages 389-390]
Further P. A. Kropotkin writes: "... the cultural people will not want and will not be able to refuse at once from ideas dominating now about the necessity of the power on which all of us were brought up. Long-term promotion and the long line of public indignations against the authorities are needed as well as overhaul of all those doctrines which are taken now from history are needed before people will understand how they were mistaken when attributed to the government and laws that actually is result of their own habits and public instincts." [8, p. 390].
Some more words about new public structures.
P. A. Kropotkin's thesis "... people by the nature can and have to live in equality and brotherhood, obeying to the voice of reason and conscience instead of the power and the law" is subject in this context of correction so as "reason and conscience" cannot suffice for equality and brotherhood without the mutual control. It is caused by that all historical practice shows dominance in the human not nobility and the mutual love, and the animal beginning, which is characterized by an instinct of the self-preservation, more precisely, survival by any available means, even and with causing damage to other people.
Therefore, in order to avoid degradation and society destruction, in the local self-organizing and self-coping cells activity of each member has to be controlled by the elected council managing by a cell which, in turn, is subjected to the most frequent rotation. Only in this case well-timed elimination of negative deviations from normal functioning of a cell is possibly. It is the true self-checking of all and everyone in a cell. Council of the Sanhedrim has to make a final decision on violations of norms of behavior.
Both customs checked by time, and the religious-ethical norms checked in the millennia which in all initial religions adequately establish rules of behavior of the person in collective, have to become by the true law of society . Religions are right that suggest to be imposed on guilty only moral punishment. And only at effective threat to society severe punishment can be made. It, instead of the laws established by people, not courts, prosecutors and not prisons, protects both any person, and all society. As a result, violence and everything that is bound to it practically will disappear from life.
As far as world resources in the conditions of equilibrium society with the environment can be significantly limited so far as for all the limits of satisfaction of personal needs defined by an operating situation without exception have to be set.
Chapter 2
The reasons of emergence of the state, its role and possibility of emergence of society without state system.
The history of a present civilization shows lack of the periods during which formations without state system existed and have evolved.
According to our concept about a prevailing role of consciousness, but in any way not beingness, the communities of people existing in equilibrium with the nature, unlike communities of animals is developed gradual, but rather quickly , forming language, strengthening the relations among themselves, thinking out various ways of transfer of the accumulated knowledge and skills. At some point accumulated potential which has appeared as a result of work of consciousness, can pass from this or that external push in different from equilibrium existence with environment a form which is capable to various structural changes, or - to a civilization. Thus, the civilization begins with complication and growth of communities of people after transition from equilibrium interaction with the nature to producing economy on the basis of an appropriating way of economic activity.
She receives acceleration after formation of the states which in the rigid framework hold already divided on powers and a property qualification of people in subordination to laws. The state in legible allocated territory by means of legibly allocated managerial staff of the public power prevents chaos owing to the extremely low level of consciousness at people and, thanks to it ensures the relative safety of the population. At the same time, the state possessing by producing economy, gives the chance to society to develop more intensively not only in economic, but also culturally.
The state, as a matter of fact, resolves an issue of solidary action of people not only for their life support and preservation, but also forces them, contrary to own will and desires, to work for goals which can be very far from achieving good of the specific person, but can promote economic and social development. Initial backwardness of consciousness at people and enormous lags of its development from rates of development of a civilization does not allow them to self-organize on mutually advantageous bases without manifestation of egoism, envy, love of power, money-making and etc. Therefore there is a need of subordination of people to state machinery at any stage of development of a civilization.
The state is a civilization product. The civilization is a set of communities of the reasonable entities, capable to development on the basis of conscious transformation of a surrounding medium. Civilizations, and after them the states, can arise only as result of activity of the entities possessing reason, or consciousness, and not the reverse. They are capable to transform the environment not only for self-sufficiency and reproduction as it occurs at the entities which do not possess consciousness, but according to the plans, tasks, purposes which have not a direct bearing to instinctive actions, typical for animals or insects. These conscious actions are carried out by collective efforts.
In an initial stage of existence of people, in primitive society, separate groups of people existed in equilibrium with environment, practically like separate flocks of animals. Living conditions, small number, prevalence of instincts over consciousness allowed them just as an animal only to reproduce and to ensure themself and that - only under rather favorable conditions. They had an arrogating economy, instead of producing economy.
However distinction of the entities possessing consciousness and the most highly developed animals who are guided by an instinct, is manifested, mainly, in the following: packs of animals, for example, in case of the favorable conditions for existence, are capable only to more intensive reproduction and occupation of larger territories while groups of people in the case of emergence of the favorable conditions are capable to development. Moreover, as incentive for development of people can serve and emergence of adverse conditions if only these conditions are not disastrous.
It is necessary to understand under development some systematic influence on environment , increasing complexity and specialization of communities of people for the purpose of obtaining additional benefit both for specific individuals, and for local communities as a whole. Additional benefits receive these communities in the case of particular cooperation and join. Processing of products, handicrafts, trade exchange appear gradually in addition to catching, processing of the earth. Cities appear in which are concentrated trade and handicrafts, rules of behavior in the joint communities are being transformed into laws and different norms.
Position of people is changed in connection with loss of collective management in local communities and refusal from the uniform distribution of resources and work products between members of collective. A division of people appear on degree of possession them resources, products of work, powers of authority, than discord, envy, distrust is provoked. Not simply operating structures represented by council of elders, leaders of tribes, etc. are formed , but the imperious and violent organs emerge which protect minority got this or that advantage compared with other, i.e. the state appears.
Certainly, this process of transition from primitive communities to the state lasts long term and various intermediate forms of government by communities are manifested in it, sometimes this process not come to an end with formation of a rigid structure of the state, and sometimes owing to mentality of members of communities and folding conditions it comes to the end with formation of the states, generally in the form of city-states. It is much written about this process already therefore we will not stop on details.
Thus, the deep reason of emergence of a civilization, and after it - the states is level of consciousness of primitive people who, unlike animals, can lift it up to the size, sufficient for formation at them of ideas about use of changes of a surrounding medium in own purposes.
Under changes of environment are understood not only external, for example, climatic and other natural factors, but also accumulation by people of knowledge which in the case of cardinal change of conditions can use for transition to more high level of development, and further to use for fight against negative changes of the nature. The characteristic example of it can be fire which animals are afraid and try not to come nearer to it, and the person, having faced it, not at once, but realizes useful properties of fire and starts using fire for heating and cooking. The another example can be: receiving by the human of skills as a result of use of various instruments of labor thanks to what he starts sewing clothes, pounding grain in pounders, making hunting tools, to tame animals, to process and sow the earth, to make household items, to do drawings. All this only seems spontaneous: in practice, behind it there is a consciousness and in many respects conscious transformation of reality, otherwise and the highly developed animals acted in a similar way.
When the corresponding accumulation of knowledge, skills, habits for individual and collective work, for example, the long cold snap can promote the clothes invention, use of fire, construction of dwellings; disappearance of area for the hunting, earlier compelling people to passage to other territories, can promote to domestication of animals and transition from hunting to cattle breeding, the drought can promote the invention of irrigation agriculture, i.e. - to conscious creation by the human of optimum conditions for agriculture.
Nevertheless, as a whole favorable for existence of the human climatic conditions, existence of necessary flora and the fauna, a favorable to what communities of people could develop without catastrophes which can destroy them completely.
Except the crisis factors as though urging on development of human communities to leaving from equilibrium existence with environment and causing emergence of producing economy, any favorable change of the environment, for example, climatic conditions can lead to the significant growth in number of the tamed animals or to receiving larger amount of grain.
All designated factors lead to receiving the considerable excess product and emergence of temptation to its assignment by an imperious top of community that, in turn, causes the necessity of protection of entrapped property or a product. At first, the simplest structure in the form of not just managing, but forcibly apparatus emerges. The apparatus gradually acquires by all other parts for realization not only functions of powers of authority, but also a force function, legal function, judicial function, taxation function etc.
Thus, change of climatic conditions in the form of the cold snap which occurred about 10 thousand years ago and which is considered as reason, neolithic revolution with the subsequent emergence of a civilization, cannot be the root cause of its emergence. Similar changes on Earth have being happened regularly, but no essential changes in life of communities of people arose. Therefore it is necessary to note: similar climatic changes start working only in case of accumulation by people of sufficient potential of knowledge and abilities which only the beings possessing consciousness can gain. Other words, the similar external phenomena can be not the cause, and only necessary conditions for transition of people to a new way of life.
Thus, external natural factors cannot be the root cause of emergence of a civilization. Various, often catastrophic, climate changes were happening on Earth during the last 40 thousand years (existence time of the CRO-magnons), as well as for hundreds thousands years of existence of Homo sapiens, not once, but the civilization appears only then when people accumulate in the consciousness sufficient potential for change of a way of life.
In other words, they have to collect gradually knowledge, abilities, to learn to transfer them to the following generations. All this becomes possible only because they possess consciousness, i.e. - by memory, programs of self-training, creation of models, ability to prediction of own actions and actions of collectives on the basis of selective information processing, selection from it essential fragments to improvement of life.
Quite simple comparison of consciousness with the fermented dough in the closed pot can promote to feel idea about the leading role of consciousness, and all the rest only as conditions in change of activity of people. Dough slowly rises and eventually reaches a pot cover. If this cover is shifted by dough or it will remove, dough will spread, will occupy new space and out of it we shall be able to prepare pancakes or pies.
Similar quality changes in activity of local civilizations on Earth at different times were noted by L. N. Gumilev. He designated this characteristic as passionarity. However neither him, nor other researchers could not explain the fact of sudden emergence of passionarity of communities. Really, any explanations of emergence of passionarity in behavior by any external factors do not maintain any criticism.
Therefore characteristic of passionarity is not unraveled still.
Whereas out of our position lifting passionarity is explained as latent growth of level of consciousness in local communities up to such size which forces people under the influence of the most different external factors (it can have temperature changes, Sun bursts, droughts, floods, etc.) sharply to change former quiet, habitual life for restless, stormy existence without any benefit for them.
The explanation of passionarity from the point of view of various reserve of energy at people is unconvincing so as the phenomenon of an explanation of emergence of a passionarity at nations consisting out of the most different people both on age and on level of possession by energy does not give in to this explanation. While level of consciousness at different people as the most fundamental intrinsic beginning of the person, in the same local community is approximately identical as this beginning does not depend neither on age, nor on heredity, nor on gender. It differs thereby, in particular, from human energy. Level of consciousness depends on duration of existence of community and forms of its activity in which this consciousness can be manifested and be fixed most efficiently.
The explanation of passionarity from a position of ascription of this phenomenon to subconscious activity, in fact, explains nothing so as nobody knows that such actually is a subconscious mind.
The phenomenon of passionarity gives in to an explanation only as the grown potential of consciousness, as external manifestation of the soul seeking for changes. This phenomenon can be conscious and unconscious. The main thing is that it is manifested only as a result of the accumulated changes in consciousness (soul) in the case of emergence provoking to express itself this increased potential of soul-consciousness of these or those conditions.
This storm outlet gives the new appendix to the changed consciousness which demands it and reaches. And the death of the carrier of passionarity great value for soul, being manifested in consciousness, has no so as the main thing in this process is acquisition by soul of new experience and new properties.
You will tell that some kind of flashes of passionarity are noted and at animals in the form of senseless and disastrous movements of insects, fishes, whales etc. And in fact animals have no reason, consciousness, and they have only reflexes and instincts.
There is no understanding in this reasoning is that the passionarity both for people and for animals - the phenomenon of one order. It is caused by existence of soul both at animals, and at people. Only the program of actions of soul of animals in habitat is constructed only on reflexes and instincts, and at people the program actions is constructed on self-training, projection of the actions. At the common basis governing systems at them are various.
Therefore the passionarity is manifested at those and at others, but at animals an exit out of the limits, designated by programs existing in them comes to an end with crash so as their soul is not capable to project, and at the person the passionarity often leads to fundamental changes in activity of communities owing to existence at the person, more precisely, at his soul, such ability.
Though who knows, very probably, as souls of animals have various gradations, and they too are interested in promotion on the scale of ranks. Therefore also they can use a case of change in existence conditions in the presence of the corresponding soul potential.
If we return to the occurred jump of consciousness which has led to more productive activity, it should be noted that the reached level of consciousness nevertheless is insufficient in order that people could agree about equitable distribution of excess resources and labor products. It follows from dual human nature so as the person is not only conscious, but also a natural being which is still ruled by natural instincts. Earlier, in primitive society, similar level of consciousness did not affect so because surplus of products and resources was not and rather scanty stocks were more or less evenly being distributed on all by the most respected members of community from what, actually, and the survival of each local community depended.
Apparently, similar representation was absent at authors of enough numerous theories of emergence of the state as all of them suffer by unilateralism or different prejudices.
Therefore some known theories of an origin of the state have only partial bases, and at others corollaries are taken for the reasons.
Let's show it on some examples in short analysis.
Let's take, for example, the theory of violence of E. Dühring.
The philosophy of this theory is that the main reason of emergence of the state and the right is put not in social and economic development of society and emergence of classes, and in conquest, violence, enslavement of some tribes by others (i.e. theory related to factors of military-political character). It is supposed that without domination of majority over minority there cannot be a state. In his opinion, the property, classes and the state arise as result of violence of one part of society over another.
Really, without violence a state cannot arise. However it is only derivative, private basis for emergence of a state. The violence and the corresponding apparatus for this purpose actually arise as a result of change of situation with production and distribution of various benefits.
For example, the violence in the conditions of scarcity of resources that is characteristic for local primitive communities, can lead only to loss of viability of these communities. Therefore their members had to care in unison of more or less uniform distribution of resources to all his members without any clear advantage for preservation of stability of community. That is interests of a survival of all collective in these conditions prevail over interests of the person.
Emergence of the considerable volume of an excess product which arose owing to the changed living conditions of human communities, led to shift of accent from a collective survival on providing the best living conditions of certain individuals and some corporations, which are generally the authority structures. This change also caused need of ensuring protection of the benefits which were got by them.
This implies that violence is a secondary factor for the emergence of the state.
The violence itself slows down society development, destroys the person. However at available low level of consciousness of people their voluntary transition to mutual aid and disinterested cooperation is impossible. The state is only the forced tool of suppression, instead of a violence product.
Let's address to the theory of the social contract (Grotius, Locke, Hobbes, Rousseau et al.). It explains the origins of the civil society, the state, law as a result of an agreement between people.
This theory which has been especially discharged of actual life idealizes human relations so as it is supposed that they voluntary give the rights, freedom and their lives to the someone, in fact, unknown to them and possible of the worst, instead of the best of them. So this situation not only is impossible, but also contradicts common sense.
Another thing is that already appeared state tries to justify the parasitic existence by the reference to the mythical public contract (it even in the modern, more bound, society is impossible owing to division, heterogeneity and inconsistency of society). According to this contract, allegedly, fair laws are adopted and common for all the rule of life are dictated whereas in practice all this is camouflaging of organization of such order of life at which received the corresponding levers and opportunities the minority lives due to the majority, dominating over them and giving orders of them.
The positive sense of this theory consists only that it confirms one of state functions, bound to providing a certain order in relationship between people to which they have to adapt but which relieves them of fear of the arbitrary violence over them.
The materialistic theory (K. Marx, F. Engels, V. I. Lenin) associates emergence the state with the advent of a private property, split of society on classes and class contradictions. According to supporters of this theory, "the state is a product and manifestation of irreconcilable class contradictions". Why private property and classes appeared that, in fact, and may be as the cause of emergence of the state, this theory does not disclose.
It should be noted also that else before emergence of the states, during the tentative period of formation of a civilization, people had different property, tribes had various layers (elders, warriors, sacrificers), but irreconcilable contradictions did not arise, all lived patriarchal in peace and friendship, controversial issues were being resolved by elders, internal hostility between people was not as it and now occurs at some people and the tribes which are at a similar stage of development (the Australian natives). Hostility could be only between the neighboring tribes because of resources and labor products. However process of development in similar patriarchal communities practically is absent.
Therefore at accumulation of particular level of an excess product by them in this or that form as a result of the changed environment between people starts being manifested discord which was earlier constrained by rigid patriarchal guidelines. Suddenly appeared opportunity to be allocated, acquire additional property, the power and, it is not so obligatory on merits, takes out on a surface all wicked qualities of the person: egoism, envy, self-interest, love of power, etc. As a result patriarchal society is scattered and replaced with the state with its rigid apparatus of coercion.
That is the prime cause of emergence of the state is ambivalent human nature which is manifested prominently at emergence of conditions for its more intensive development at which a mass of temptations and confronting individuals in their achievement emerge. In this case the state can be the single limiting factor. It is curious that as soon as society development for any reasons is stopped temporarily, the state breaks up and society plunges into hibernation or chaos.
However the ambivalent human nature, his soul which is manifested in consciousness, is hidden from materialists. Therefore they build formalist theories which not only adequately do not explain anything and do not predict, but also throw society into these or those temptations leading to wars, accidents, various disasters.
Other known theories of emergence of the state, in our opinion, as well take for the reasons of emergence of the state the minor or even tertiary signs of the state system, any external reasons or these or those properties of the person, mankind are transferred to process of emergence and development of the state.
Some of such theories are given below.
The theological theory. (F. Aquinas).
It considers emergence of the state as God's manifestation of will. This theory, in effect, explains nothing and it is unprovable so as is based on belief.
The patriarchal theory. (Aristotle, Plato, Confucius).
This theory considers the emergence of the state as result of growth of a patriarchal family that is routine analogy and it as well does not establish the reason of the emergence of the states during the particular period. Besides, itself functions of a family and the state are various.
The psychological theory. (Cicero, G. Tarde, L. Petrazhitsky).
It examines the emergence of the state as an attempt of people то find a leader and to obey his will. However, this desire is only one feature of the psyche, which is manifested not always and everywhere, and his qualifications as the cause the emergence such the complex and multiple-valued structure as the state, is the gross exaggeration not taking into account other conditions necessary for the emergence of the state.
The race theory. (J. Gobineau).
This theory takes for the reason of the emergence of the state the need of deduction of domination of the highest race over the lowest, and the rigid structure of the state is admitted by the mechanism of this domination. It is represented wrong on the basis because all people as conscious entities are equal, but they can be at different stages of development. And almost all formed states originally consisted of tribesman, instead of representatives of various races. Representation of the state as tools of violence represents one of its attributes, but in any way it is not the reason of its emergence.
The organic theory. (Herbert Spencer, R. Worms).
It draws an analogy between the state and a living organism that is partly true, because the state, as any organism or system appears, develops and disintegrates, but with the causes of the emergence of the state, this analogy has nothing to do.
The irrigational theory (K. Wittfogel) takes for the reason of the emergence of the state the need of construction and upkeep of the complex irrigational constructions for watering of lands that demands of an ideal order, distinct management and unconditional subordination of the population.
This factor really took place during the separate periods of history and played then an essential role, but in the absence of droughty lands this factor means nothing, and there the states also arise sooner or later. Therefore, it can be attributed to private factors, but not to the deep reasons of the emergence of any states on various territories in relation to conditions; besides the author of the theory did not take into consideration existence of not less rigorous organization and regulation of life of a number of primitive tribes, for example, in severe conditions of a polar region from what the tribe survival depended, but the state did not appear.
The complex theory of an origin of the state (H. Y. M. Klassen).
This theory puts forward a number of factors, bound to the emergence and the subsequent development of the early state: growth of population, war, conquest, ideology, production of an excess product, influence of already existing states, irrigation, trade, natural environment. The author of the theory considers that it is impossible to allocate from these factors a prime mover because the sequence of factors varied in each case, and force of factors too each time was different. Further the author carries out some generalization and designates four factors directing process of socio-political evolution: ideology, economy, the social format, arising socio-political structures.
All these factors, except natural environment, are secondary that, actually, the author recognizes also. Therefore its complex theory of an origin of the state does not establish the true reasons of the emergence of the state.
The crisis theory. (A. B. Vengerov).
The crisis theory believes that after the millennia of existence of the person in the conditions of appropriating economy (collecting, hunting) adverse climate change have happened which deprived the human of many power supplies. It compelled people to pass to reproducing economy, in particular, to agriculture, cattle breeding. Similar transition provided for mankind the increment being necessary for the emergence and blossoming of a civilization.
This theory as well the majority of the others, considers as the main reason for formation of a civilization and then all states only one of natural factors, in this case, a factor of change of a surrounding medium. However this factor could influence only to people possessing consciousness. Other living beings which are not possessing consciousness, at change of a surrounding medium can be modified only, but are not capable to a conscious activity. Therefore existence of the consciousness, capable to be manifested anyway at emergence of these or those climatic conditions, is the main factor of emergence of a civilization but only if for this manifestation (emergence of a civilization and the states) the certain "baggage" of knowledge, abilities, collective actions, etc. was accumulated.
The dualistic theory (V. S. Afanasyev, A. Ya. Malygin), like the crisis theory, as the reason of the emergence of the state recognize neolithic revolution. However as result of this revolution it considers two ways of the emergence of the state: Asian, or east and European, or western. The states of east way are being formed on the basis of personnel of management which is characteristic for primitive society. It is considered that eventually the people operating the difficult economic works, supply available, cults, etc. turned into the exclusive caste of the officials which has become by a basis of the state. For the western way the main factor forming the state is considered disengagement of communities on the classes which are defined by the relation to ownership of land, cattle, factor of productions, etc.
This theory of the emergence of the state accepts corollaries for reasons as far as complication of society is possible only for consciously operating individuals while, for example, for pack of monkeys existence takes its course, practically without undergoing changes, without looking at any cataclysms, except the disastrous.
The theory of specialization (T. O. Kashanina) as well in formation of the state is based on neolithic revolution. However author places emphasis on specialization in the administrative sphere. The author considers that specialization is inherent, as the development law, both biological, and the public sphere. Economic specialization (division of labor) led to political specialization which became the reason of the emergence of the state.
The specialization theory, in essence, as well is guided by complication of system of human relations which in such complex forms is possible only for consciously operating subjects within communities. For example, specialized actions of ants or bees at all do not lead them to further development with achievement of a conscious activity, being made, nevertheless, during millions years.
The diffuse theory of the emergence of the state (Grebner) considers that the state arises as result of transfer of experience of board from one people to another.
This theory considers again only a secondary factor, without establishing the true reasons of the emergence of the state.
The patrimonial theory of the emergence of the state (Galler) considers that fixing of the property right to land lies at the heart of the emergence of the state . The owner of land, possessing on her the right, seeks to keep it. The state is required as the special mechanism of protection of owners of land. Indirectly the owner acquires a power over the people living on his land. He solves spores between them, etc. This power is being supported with the corresponding apparatus of coercion.
This theory accepts for the reason of the emergence of the state even not secondary but tertiary signs.
As we stated above, these theories are not able to reveal the prime cause of the emergence of the states just because all of them do not take into account the ambivalent human nature, special situation of the human in life system on Earth. Therefore all of them, except for the theological theory and the theory of the public contract, proceed from actions of the person and his properties, as natural being who in the form of communities of people is manifested and develops by a natural path, forming the corresponding forms, such, for example, as the state. Specific events and the natural phenomena can promote this development.
All these concepts of the emergence of the state consciously or unconsciously ignore the main property of the person - existence into him of consciousness that radically changes the relations between individuals. Communities of conscious people are opposite communities (to packs, herds) animals, whose activity is based on instincts as far as in activity of conscious beings are gradually manifested, and then start dominating conscious projected actions.
At first the elementary primitive society equal in acts and management of individuals is formed, these or those changes in world around compel acting consciousness changing a way of life which through any time starts becoming complicated. And all this is manifested so imperceptible, what even now specialists-historians, as a rule, claim: the stream of events flows past spontaneously, the person cannot grasp it and affect to it, the history is process objective and the person can modify it slightly only.
Here some transposition or confuse of concepts of natural process, consciousness and conscious activity is produced again.
Certainly, everything takes its course, and conscious actions of the certain person or even groups of people on the background of world around, adding together, constitute a natural and objective course of events.
However it is only "an iceberg top". Actually, "natural and objective" course of life of reasonable communities always flows past according to the known scenario which, differing in details, repeats over and over again.
This scenario consists in placing of groups of entities possessing consciousness of the very low level, in suitable environment for a survival and activity , but environment which is conflicting, in many respects hostile, whose resistance should being overcome all time. Alas, without this process of overcoming of the environment and yourself any development of consciousness cannot be.
In other words, the reasonable communities, the suitable environment, and as development peak, - rather short-term technological civilization, doubtful in many respects which values only humiliate developed consciousness,this everything serves only to one - to development of invisible, internal, conscious part of a symbiote-person which thanks to this part and is a reasonable entity.
So that indirectly the natural course of events of this world is defined by laws of development of higher world, from where, actually, the consciousness comes to us. [1]
Therefore only then, after emergence of symbiotic creation - partially animal, partially conscious being - various factors which are noted by authors of theories of the emergence of the state, start working that finally leads to transformation of communities of people from equilibrium appropriating collectives to more complex formations in the form of the states.
However on peak of civilization development, level of consciousness of the population, remaining low, nevertheless increases so to grasp own vices, to map their action with injustice of a world order and to find opportunity in the conditions of approaching chaos and crash not only the states, but also all civilization, to remove, at least temporarily, aside the selfish interests and to start process of self-organizing to keep bases of culture and technologies for maintaining of functioning of society in most simplified, but nevertheless the regulated form.
Thus, disintegration of a civilization provides to society a choice: the fall into wildness or transformation of a social system to the simplified self-coping domain structure connected by horizontal and vertical communications at which the need in the state disappears.
We showed in the previous chapter existence of possibility of formation on ruins of the technological civilization based on producing economy, an civilization which is equilibrium with the nature based on appropriating economy, more precisely,- an ecological way of life.
Let's consider at first primal problems of the state, and then we will compare them with tasks of self-coping communities to define reality of execution of dream of anarchists about transition to a social system without the state in the conditions of civilization crash.
The state, in essence, is only external, constraining shell of any society torn apart by contradictions.
If to allow possibility of removal of these contradictions owing to the particular reasons, the need for this shell will disappear.
However, whether probably society in development without contradictions and, therefore, without the state?
It is known that without contradictions, fight there is no development also. What, then: the state is eternal and firmly in this or that form?
These forms were being developed and defended, behind the few exception, theorists of all times and the people.
In particular, the main ideas of statehood in their genesis are such.
The author of one of initial and developed ideas about the state is Plato.
He, arguing on the state, claims that it is based on performance of laws, irrespective of the form of government (from tyranny to democracy).
Alas, written by people, these laws are imperfect and unfair and these laws work, as a rule, in favor of minority out of the powers that be. Therefore execution of laws is supported by this or that sort with violence that extremely limits the person in a freedom of choice and compels him to be applied to circumstances, i.e. - to external, practically depriving of opportunity to address to the primary beginning, to an inner self.
Trying to leave a vicious circle in which injustice dominates anyway, Plato offers the option of the ideal state which is the fair. However this state is more similar to the farce: seeking to make the state as ideal, or rational, fair on advantage, Plato socializes property, women and children. He suggests regulating reproductive capacity, bringing together the best with the best, and the worst with the worst for selection of the best.
He urges the best philosophers for management who, in his opinion, are capable to pull together the actual and the ideal, without understanding that the actual in such form, as it is, exists first of all not for own development and the actual promotes development of really ideal (soul) which at all is not a stiffened goodness.
Naturally, nobody ever tried to implement Plato's utopia.
Campanella's the ideal state - "Sun City" where everybody work and there is not present villains and parasites, is based on attempt to counterbalance various qualities and abilities of people by means of the forced equality. The power in this ideal state belongs to the spiritual aristocracy, or intellectual and religious elite.
Campanella suggests to the state to eradicate defects and the improper behavior following from them. He also considers necessary to destroy family institute so as that leads to a private property - an inequality source. Сampanella suggests carrying out selection for improvement of people. Selection is determined by heads.
In essence, "Sun City" is not founded at all on idea of freedom of everyone, and rather, on slavish subordination to society, these or those simulated establishments. Thus, as well as at Plato, this state appears as a malicious chimera.
It is curious, what even destroying almost completely best properties and hopes of each person the capitalism with types of a political system on the basis of the private-ownership relations, was proclaimed rather recently by F. Fukuyama as most perfect form of economic life. [9] However and it as Plato and Campanella's ideal states, assumes slavish follower of the person to the established "technological" cycle turning the person in the semi-robot.
The idea of the state which has to be constructed on public property on means of production (K. Marx and his followers) is opposed to the capitalist state. This state in the future has, unclear how, to overflow again in some ideal formation without depressing, class distinctions, etc. (communism) that is a clear utopia. As a result, any development this idea of ideal communistic formation, it is unclear for what existing, did not receive and in practice everything ended on "socialism" which practically "ceased to exist".
In fact the socialism existed in the person of some states only as the name because state officials disposed of "socialist" property upon own discretion at all not for the benefit of workers and not for the economy benefit. Lack of the competition, stagnation, extensive development, false equality, hypocrisy in all spheres of life enough quickly nullified this intermediate product of the concept of Marx about the fair state built on public property which actually quickly turns into the property of apparatus.
All this, as well as some modifications of these ideas which allegedly are concerned about the welfare of the person, appeared as a utopia because the main factor was not considered: lack of level of consciousness at the person, sufficient for adequate interaction not only between people, but also with any possible management structures. These structures at its emergence right there turn into a trap for any person wishing to independence from them, a freedom of choice in the activity, as well as stable welfare. Thus, in the conditions of any state-shell both rich, and poor and clever and silly and good and the poor are doomed to "structural bondage" and they are not able to escape from it during life.
The state solves the problems in the following spheres.
Economic, political, social, law- enforcement, ideological, scientific and technical, ecological. Tasks in these spheres refer to internal problems
The state also solves the problems and in the field of the relations with other states which can fluctuate from peace and mutually beneficial cooperation, up to capture of others territories by force and capture of others resources by means of different compradors.
It is accepted to distinguish three such major functions of the state: legislation, court and management.
1. Legislative activity consists in establishment of the common legal norms by which the order of life of the state is defined.
2. Judicial activity consists in protection of legal norms from violation.
3. Governmental activity consists in performance of the measures ordered by the law, and in the free permission, legally and the limits, those questions which are not resolved by the legislation.
It is possible long to tell about the state and its functions. But they explicitly are described in various sources and in it there is nothing new.
Therefore it is possible to point to two main aims which are pursued by any state only: preservation of an existing order and ensuring development. All the rest is secondary.
On the other hand, there were theories of a social order without the state the most known of which is the idea of anarchists about replacement of the state by the self-coping formation consisting of independent cells (P. A. Kropotkin).
Similar ideas were as well insolvent owing to the above reasons, it is also was confirmed with attempts to realize them (the anarchist republics of an era of civil war in Russia at the beginning of the XX century, participation of anarchists in management of the Spanish republic of times of civil war of the 30th years of the XX century).It is apparent therefore it is audible nothing now about them practically.
What then doing if so badly, and it is not good?
Really going out from current situation is not present in favor of free and happy life of each person on Earth in society which will be fair and will be taking care of him?
Really, all historical practice known to us confirms it.
However, in all above-mentioned concepts of the state, its role, forms and etc. the systemic mistake is manifested.
It is in inadequate comprehension for various reasons that our finite world and, in particular, our temporarily existing civilization is formation in which permanently act, about what Hegel wrote still, the antagonistic tendencies promoting, on the one hand, development, with another, - to system disorder. The truth Hegel did not believe in this fact and considered the Prussian state as perfection and harmony top.
Question only in time frames of existence of similar formations, or systems - from nanoseconds in a microcosm till the millennia for civilizations and to tens of billions years for Universes.
Therefore society in a condition of a civilization, or the multilevel regulated system growing, becoming complicated, being improved, but, constantly rended inside by timeless contradictions and shaken from the outside by unpredictable changes of living conditions, can remain in such unstable state only by "a rigid hoop" the state practically depriving any human of liberty in return for some sort of order.
People are not able to agree among themselves without the intermediary-state: it is too much before them temptations and they not in forces to resist them.
Nevertheless, the state not only protects an existing order at this stage by all available tools, but it has to provide development of economy, education, health care, defense capability, public institutes in order to not to be undergone to disintegration or absorption by another state. Its positive role consists in this.
Therefore, it is possible to repeat - purposes of any state are as direct or indirect compulsion of citizens to compliance of established order and to ensuring development.
The approval of morality which as believed Plato, Aristotle, Hegel, is the main function of the state, not only was not regarded as of paramount importance by any state for all known times, on the contrary, all the violent acts the states both before, and now in every possible way destroy moral concepts at people.
The state is the not so consciously constructed formation which is capable to aspire to high and noble purposes. The state - only compelled shell protecting people from themselves, on the one hand, and the tool forcing people on pain of punishment to produce actions necessary for its own existence and development, on the other hand.
The state because of heterogeneity of its components - unstable and counteracting each other, how who would be desired by this, being not able to overcome a basic antagonism of system and to lead society to a universal peace, a consent, comprehension, prosperity, validity, wellbeing. Even if to assume that all this would be reached, such condition would mean transition to a quiescent, i.e. to a stop in development.
Any systems, without exception, as we know, in our measurement appear, develop and disappear. So, and the civilization with all the state formations finally collapses because of loss of stability at peak of the development owing to approach of informational collapse. [1, ch. 5]
So all ideas about improvement of the state and creation in its bosom of blessed noncontradictory society are utopian absolutely: from Plato's the ideal state up to the states with the most representative democracy. Actually all real-life and being existed states, irrespective from their form, always parasitize on a body of the people which always dreams to get rid of them, but the people is doomed, despite any revolutions, to coexist with these parasites. Here it is possible to draw a parallel with the natural phenomena: still it is not known that would happen to wildlife if all parasites disappeared.