On the essence of a people in the frameworks of the state

Abstract

Too often a people, population and nation are presented as one and the same, especially since ethnos and nation in translation mean people, and, indeed, the explanation of the differences between these concepts is too general and does not reveal the essence of these concepts, although, actually, each of them has its own basis, not intersecting with the others, which will be discussed below.

Keywords: person, people, population, nation, consciousness, self-consciousness, philistines, elite, opposition, creative persons.

Table of contents

Introduction.

Chapter 1.

The convenience of slavery and the light of liberty.

Chapter 2.

On the essence of the people in its manifestation in riots and revolutions.

Chapter 3.

What underlies the passivity of philistines?

Chapter 4.

What role does inequality play in human communities?

Chapter 5.

Why are countries ruled by the unworthy people?

Chapter 6.

The justification of the inevitability of the manifestation of antagonism in a developing society.

Chapter 7.

The roots and consequences of the negative selection into the power elites.

Chapter 8

Revolution as a consequence of the rise of self-consciousness to a high level.

Chapter 9.

Is the direct democracy possible?

Chapter 10.

What is the main reason for the emergence of the state?

Chapter 11.

Is it possible to create a fair people's state?

Chapter 12.

When and why does an equilibrium ecological civilization appear?

Chapter 13.

The result of the obedience of the peoples and the degradation of the elites.

Chapter 14.

Why nationalism always wins over internationalism!?

Chapter 15.

On the similarity and difference between criminality and those in power.

Chapter 16.

How did the rulers act formerly, and doing now? and how -- people under them?

Chapter 17.

The casus of free time.

Chapter 18.

Who really makes the main contribution to the development of civilization?

Introduction

A people are defined as a historical social community of people by common language, territory, culture, way of life, historical development [1].

Along with that, same time, a people is defined as a nation in the case when it historically acquires not only ethno-cultural but also political weight [ibid.].

A people, which in scientific works is called an ethnos, which is the same thing translated from Greek, differs from the population of a particular region in that it constitutes a historically formed community that was formed over a long period of time, as a rule, on the basis of the unification of tribes in a certain territory with close communication activity (language), similar way of life, customs and traditions, as a rule, associated with religion, a special culture associated with the origin and specifics of the life of the peoples of the community, as well as with the assimilation of the culture of previous communities and neighboring communities.

However, all these features that characterize any people (ethnos) are obviously covered by something that determines the level of development of this ethnic group. A high level of this factor puts this ethnic group among the leading ones, a low level leaves it in subordination or even exploitation by other peoples.

The essence of this dominant factor is the awareness not only of the leaders of this people of its condition, role, advantages and features, but also the involvement of at any rate a significant part of the community in understanding all this, consisting in an active response to external and internal influences, in the development of their own culture and technologies, at least in order not to yield to rivals.

This kind of collectivist self-consciousness is the determining factor in the development of this community, allowing it to exist within the framework of a stable and developing entity, unlike all other features of this people, which are subordinate to it. The self-consciousness of the community as a whole is reflected for the most part in the ideas, values and actions of the intellectual-elite layer, continuously fed by the rest of the population, which selects from among itself the most prepared representatives for management and creative activity as leaders of the community.

Unlike a people, the population of a state can be either a homogeneous ethnic group or a collection of ethnic groups united in one way or another, an example of which can be Russia, but at the same time often competing with each other - a typical historical example of this is Europe.

The population can speak different languages, profess a religion of one kind or another, have different customs and traditions, but still, within the framework of a single state, follow the decisions made by the leaders of this state.

Despite such different characteristics of the people and the population, they are often confused, taking the population for the people, with all the negative consequences that follow from the fact that, as a rule, a heterogeneous population behaves completely differently than a more united people, although a people themselves within a state are in many ways diverse and contradictory.

In the era of the collapse of feudalism, instead of subjects, citizens appear, the totality of which in the state is called a nation [2].

It is believed that the national identity of citizens of a particular country means correlation with their country, thereby legitimizing nationalism, which can be found out in more detail below.

Thus, it is considered that the ethnos basically bears the landscape-biological nature of the development of united tribes; the population is a collection of individuals who have spread across a certain territory for its exploitation; the nation already looks like a unity of the population of a separate country within the framework of legalized rights and freedoms.

In fact, the known scientific definitions of people and nation are superficial and one-sided.

They do not note the most important thing characteristic of the population of any country in the modern world, namely: the automatic division of the population into several leading strata that determine the development of society in each state.

These strata of the so-called people and nation, and, in fact, - the population within a specific state, are represented by a ruling elite with the corresponding by force and legal application; an informal opposition to it; creative individuals in the field of technology, science, art and management; ordinary people (philistines), the spectrum of which is very wide - from the intelligentsia dependent on those in power, to workers in the sphere of production of goods, traders, service workers, small entrepreneurs, pensioners, housewives and other clerks, concerned, as a rule, only with their own well-being.

Thus, the bulk of the population of any country is represented by the ordinary people, or philistines.

The philistine are guided mainly by their own reason and experience: preoccupied with themselves and their own well-being, they do not strive for either "high" or "low" goals, limiting themselves to the desire for a trouble-free and well-fed life in which it is desirable to see troubles only on the monitor screen. The philistine do not feel the desire for new things at the expense of their own efforts, achieving a more comfortable state in life from the position of simply acquiring and consuming its benefits.

Therefore, this category of the population has such name, although some public figures call the philistines (inhabitants) a people, apparently because of their overwhelming number in the total population.

Such "plant" life, to which they quickly get used, partly resembles the existence of animals, which, as is known, are concerned only with the problems of nutrition, reproduction and achievement, preferably, of greater comfort.

Therefore, they resemble a herd of herbivores that grazes calmly, if it is not especially disturbed.

The lack of aspirations for a hectic life is due to the low level of quick-wittedness, unwillingness to use ones mind, even if relatively good, weak sensitivity in relation to other peoples troubles and troubles, insufficient impressionability, determination, sociability, the ability to pry as well as curiosity, the low level of dominance, that is, the philistines have a kind of the low-grade individuality and the unremarkable personality.

Nevertheless, such traits of their personality and individuality for individuals as the quality of mind, curiosity, will, diligence-laziness, self-confidence-self-criticism, politeness-rudeness, responsibility-dishonesty, conviction-unscrupulousness, as well as quick-wittedness, sensitivity, impressionability, perseverance, decisiveness, one or another degree of sociability may experience significant fluctuations, due to which a relatively small - fluctuating - part of the inhabitants is able to supply products of these fluctuations to other strata of the population.

The conditions of existence, the low level of self-consciousness, and the limited interests do not contribute to the transformation of this entire mass of people into smart, educated, cultured, creative, energetic, and sociable individuals.

Similar people stand out only a few percent.

But it is in them this faceless mass of the population outwardly acquires development in the person of their representatives in power and in informal-intellectual opposition to power.

In particular, among the average inhabitants there are always subjects with a somewhat higher level of the lowest consciousness, which in this case can cause them to strive not only for full, quiet and safe life, but also for domination among their own kind.

Focusing themselves mainly on such properties of individuality as a sufficient share of quick-wittedness; sociability up to servility; a tendency to deception in the form of distortion of information and dexterity in its presentation; acquired professional skills; as well as on such personality traits as a sufficiently strong will; self-confidence; unscrupulousness, expressed in cunning and treachery, as well as a significant share of irresponsibility, expressed in experiments that seem beneficial to themselves, but clearly harmful to the population, these subjects gain an advantage over the rest the more inert members of the community in the form of the philistines, highly moral intellectuals of any kind, and other members of the population who are sluggish or preoccupied with other matters, and who are not able to deftly push aside or slander their opponents, as well as really enjoy the humiliation of the lower ones, and at the same time endure mock from the side of own bosses.

Their personality is significantly reduced, since altruism, that is, kindness, friendliness, empathy, compassion, mercy, expressed in disinterested concern for others, is practically not characteristic of them.

They compensate a lack of mind by involvement of numerous advisers, but, because the decisions ultimately has to be made by them, so far as they, as true creators of own happiness, at first consider them from a position of the personal (corporate), but not the public good with a lurch towards retaining power, gaining a greater degree of their own domination and the acquisition of all sorts of benefits, littering, besides, the leadership of the various managing and economic structures with own mostly incompetent offspring.

The informal intellectuals have the hope of reorganizing society in the direction of harmony, that is, equality, fraternity and at the same time liberty, without understanding that liberty always resists to equality, justice, destroying any stability. But this hope for harmonious world order can never disappear in their blissful consciousness: they as true humanists, are not capable to believe that horrors of our world cannot turn into prosperity of each person and all mankind eventually.

The informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant higher consciousness, expressed in a high degree of altruism of their personalities, - have never joined and will not join to the hypocritical and self-interested governing elite of the state, especially since they are characterized by a sense of self-esteem that does not allow them to please their superiors.

In other words, the already achieved level of the highest consciousness, expressed in the altruism of their personality, does not allow them to commit mean deeds, putting material goods in the last place among the values of life. Therefore, they will always expose the unscrupulous, hypocritical and thieving powers that be, fight for the rights and civil liberties of workers, involving them in this struggle as widely as possible.

The struggle between them when the passive behavior the most part of the rest of the population occurs continuously with the dominance of a more energetic governing elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.

In addition to fighters for power and fighters for the oppressed, in any state there are people who are most interested in discovering new things in different spheres of life - from the invention of various devices and devices to make this life easier to the discoverers of the laws that govern our world, and to the creators of copies of the beautiful that they discover in the world around them.

That is, one part of these creative people is most interested in the knowledge of the surrounding world, applying the knowledge gained both to expand the scope of knowledge and for applied purposes of changing the surrounding reality - these are scientists and inventors, whose activities lead to the development of technologies and, as a result, to the constant re-equipment of technical means of production, trade, arms and everyday life. Most effectively, such a transformation of the environment in which the rest of the natives are found is carried out by applying a creative approach to changing reality.

Therefore, along with the improvement of the social order, one way or another, at one speed or another, take place a change in the technological equipment of society and, consequently, its economy, including the growth of labor productivity as well as the emergence of its lighter forms.

Thus, the process of the technological development of civilization is provided by this group of personalities, and not by any other groups or relationships. Therefore, the creative people act as the mover of technology, but, again, their creative properties are based on the peculiarities of their consciousness, and not some other forces.

Any motion in society, including turns and upheavals in the social order, especially cardinal ones, occurs only at sufficiently high level of culture, if not of the entire population, then of its leading strata, the main contribution to the achievement of which is made by the third group of the creative intellectuals, manifesting itself in that sphere of development of society, which is closest to the inner world of a person, that is, to his self-consciousness.

This group of intellectuals, more interested in the inner world of man and his communities, tries to penetrate it in different ways, correlating some people with others, comparing man with nature and society, and also finding out the ability of man to reflect these relationships in artificial forms.

It is these creative people, to varying degrees, but still, that produce cultural values in various forms, and directly affect the minds and feelings of the population, touching the most sensitive strings of the self-consciousness of each person, due to which both individual and collective self-consciousness is gradually changing: mores are softened, the population's craving for knowledge is growing, the number of intellectually and emotionally developed people is increasing.

Such cultural development affects the growth of the altruistic component of the self-consciousness of the population, thereby expanding the layer of intellectual opposition to the authorities, who want to harmonize social relations.

The result of this cultural development of society, seemingly far from the political struggle, is, however, the growing confrontation of informal intellectual opposition to the ruling elite due to the spread of altruism among the masses. In addition, the growth of culture and education of the population makes it possible to increase the percentage of creative people who are, in fact, the only effective lever for accelerating the technological and cultural development of society.

Thereby, the actions of the intellectuals of the sphere of culture have a decisive influence on the growth of the altruistic component of the self-consciousness of the population, creating conditions for the development of the social way of life.

Therefore, cardinal revolutions in the life of society occur against this cultural and educational background in the case of dissatisfaction with a significant part of society with the existing system of life in the presence of a certain level of technological development that allows to change the economic management.

In other words, the creative people make the maximum contribution to the technological and cultural development of civilization.

They are characterized by such personal qualities as good mental abilities, curiosity, hard work, confidence in their abilities, conviction and a considerable amount of altruism, which ensure from the side of personal properties their creativity.

However, at the same time, such high-level individuality traits as the aspiration to pry, dominance, perseverance and decisiveness are still predominant for them, forcing the person to strive, in spite of everything, to achieve something new and unusual in order to stand out from the general mass of the population and improve their social status, that is, for the sake of dominating others in a certain respect, but with an understanding of the social benefits of his work due to the rather high level of altruism of own personality.

In other words, in society, due to the indicated combination of traits of individuality and personality, there are the persons who are always overwhelmed with a deep sense of dissatisfaction in relation to their environment, which comes to them from the animal (lower) consciousness in its desire to create greater conveniences for its own existence due to the initial egocentrism animal consciousness. However, this feeling is combined with the altruism of their self-consciousness, the dissatisfaction of which with insufficient social comfort, the development of science and culture, reaching a high degree, requires that the achievements of civilization and culture be extended to everyone.

But herewith, the properties of individuality dominate, determined by the animal form of the human consciousness, since the activity of these persons manifests itself mostly instinctively, without much thought, giving, nevertheless, the most creatively active person of all living.

That is, the marked combination of traits of individuality and personality of individual persons, regardless of the presence of talents or simply abilities, invariably attracts them to the creative activity, although it does not always give a positive result, that is leads to the development of new effective devices and systems, the discovery of new patterns, the invention of convenient life support systems and the creation of high standards of culture, but creative individuals are precisely that relatively small group of the population that ensures the accelerated development of technological civilization in conditions of private property relations.

As a result, it is creative individuals within the framework of the struggle of the ruling elites and the informal opposition to them, that is, in the conditions of an antagonistic society, that ensure the process of creation both in social relations and in technology and culture, significantly influencing each other so that when they intersect, turns can occur that replace one way of life of a community or state with another - more perfect and convenient for the population in its ever-increasing coverage, which, in fact, is the process of development of civilization within the framework of property relations - from the slave system to capitalism.

However, the struggle of the ruling elites and the informal opposition is replaced in the eyes of the public with the struggle or the interaction between the working people and exploiters, although in a number of countries it is already difficult to separate the working people and exploiters. In addition, if an exploited worker suddenly becomes rich or becomes an entrepreneur, he in the same way begins to take care of himself first of all, and not of the offended and oppressed, without experiencing strong moral problems. The explanation of this phenomenon is again in the sphere of consciousness, since the vast majority of the exploited and exploiters have quite low level of self-consciousness in its altruistic component, and the level of the animal consciousness with its egocentrism is high enough.

Therefore, the level of development of society in any state is determined not by the people as a whole, but, above all, by nothing more than the influence of the informal opposition on the power elite, that is, its strength, the number, and the effectiveness of the creative persons in the state, as well as the minimum number of philistines who are indifferent to everything except themselves.

In turn, the performance of this action is based on a high level of altruistic self-consciousness of the informal opposition, combined with a decline in the level of natural consciousness (weakness) of the power elites; a high degree of dissatisfaction of the natural consciousness and self-consciousness of the creative persons; a sufficient degree of involvement in the struggle for their rights of the ordinary people, which is largely influenced by the level of their education.

Bibliography

1. Малахов В. С. Новая философская энциклопедия. М. Мысль. 2010. ISBN 978-5-244-01115-9.

2. В. А. Тишков. Большая российская энциклопедия. Электронный ресурс. 2023.

Chapter 1.

The convenience of slavery and the light of liberty

The duality of the human consciousness implies the inevitability of the manifestation of his animal nature. The struggles of the instincts and passions that form the basis of the slavish psychology, egocentrism, stagnation, and creativity of the person, whose foundation lies in his eternal dissatisfaction with himself, that liberates him from the bondage of conventions and the existing order, creates that pressure and tension, which does not allow any community to stop development.

We believe that liberty is a state of dissatisfaction of consciousness with itself which is realized into development of ways of own change by impact on existing beingness, taking into account its counteraction [1, Chapter 1].

For a person, this state can be positive in the case when he finds something new, interesting, or just useful. It can also be negative, since in order to acquire a new one, it is necessary to destroy the habitual, which always leads to stress or may even lead to the death of the carrier of consciousness.

It must be assumed that slavery is, in contrast to liberty, a state of satisfaction of consciousness with its present position.

For a person, this state also ranges from positive to negative.

Positive slavery can be considered the dependence of a person on his own particular hobby, shading everything else, but giving extraordinary satisfaction. At the same time, this dependence throws a person out of the general flow of time onto its roadside, condemning him to stagnation.

Negative slavery means a persons dependence on circumstances, led him by own will or understanding, for example, to satisfy his desire for rest and stability, into complete submission to one or another boss, or led him into complete dependence on some order due to the lack of will power overcoming this order or lack of intelligence for evading external influence (force, deception), that may, for the time being, satisfy him by absence of the need to make decisions independently, which many people do not want for various reasons, in particular, owing to the weak of the character, laziness, undevelopedness, worship of authority, etc.; but this path invariably leads a person to degradation.

From the above, it follows that liberty and slavery, reflecting dissatisfaction and satisfaction of consciousness in a person, invariably coexist with each other, differing only in degree.

What determines this degree?

f we turn to all living organisms, excluding humans, they can be characterized only as slaves of sensations, since they do not go beyond adaptation to the environment. Within these limits, they strive to survive by obtaining food; seek to multiply, delivering satisfaction themselves; they try to dominate both individually and in a group, not being satisfied with the current situation, but striving to ensure a better quality of sensations, including a sense of superiority over neighboring creatures.

Nevertheless, these creatures have a rudimentary degree of liberty, because they do not lose their activity during life, which enables them in one way or another to adapt to the environment, increasing the quantity and quality of sensations over time in their generations, that is, developing, acquiring both local perfection and variety of species.

However, to get out of the limits of adaptability to the environment, that is, to cease to be slaves of sensations alone, these creatures from bacteria to primates are not able, remaining on the lowest degree of freedom, or - practically in complete dependence on their own sensations.

The activity of their consciousness, as already indicated, is limited to nutrition, reproduction, attempts to dominate whenever possible, regardless of the complexity of the organisms and the development of their governing body - the brain. Everything that happens with such organisms is their response to the impact of the environment.

Therefore, similar consciousness can be qualified as a lower consciousness, that is, a consciousness that is practically completely dependent on the environment, which is their hostess, and they are its involuntary slaves, although they are capable of slow development thanks to their own non-vanishing activity.

It is visible from everything stated that for live organisms there is only one opportunity to get out of existence as slaves of sensations - toward liberty, as more or less conscious development of ways of own change, namely: at least partially to get rid of the full submission to the environment, i.e. to rise to some extent above it, and thus to gain the opportunity not only to adapt to it, but also to fit it under themselves, wondering how best to do it first, too, to improve the quality of sensations, and then for autonomous reflections on the meaning of life, its curiosities and own improvement.

Similar opportunity is realized through the person, who, while remaining an animal, or a creature adaptive to the environment, at the same time acquires the ability to consciously influence the environment, thereby raising oneself above it, that is, breaking out oneself of the full adaptive slavery, and getting the opportunity through this conscious impact with the acceleration to develop their own consciousness, mainly manifested through the brain, the change of which is directly reflected in the growth of the possibilities of consciousness to influence the environment, which in turn changes the brain structure, and therefore, consciousness.

The exit from the dependence (slavery) from the sensations alone onto the space of ideas, thoughts, refined feelings mean a transition from the rudiments of liberty to the possibility of its fullest realization in the course of socialization within the framework of the building civilization by these already dual beings.

There is still no convincing evidence of the procedure in which a primate became a person, but the fact of this transformation is obvious.

Our understanding of the procedure for this transformation is shown in a number of papers, in particular, in work 2.

Thus, the lowest consciousness which is becoming isolated on sensations, in the person is complemented with higher consciousness which, if the person is capable to realize the actions and to foresee their development, is possible to call self-consciousness.

Similar dual nature of the human consciousness brings with it the emergence and development of antagonism of the lowest and highest forms of consciousness, since the egocentric animal consciousness is focused mainly on the survival of the organism in the struggle with everything around, and the highest - mainly onto social harmonization of human communities, its own cultural improvement. The resulting contradiction between these forms of consciousness, which are indissolubly fused in man, leads them to fight for supremacy in the pursuit of so different intentions, thereby stimulating the development of both the people and their communities, which the most characteristic is manifested into the emergence of civilization and its rather rapid development compared to past epochs of slow development of a purely plant-animal kingdom with a change in quality - in the direction of the technological and cultural, that is, the delayed biological evolution which is not changing adaptability of consciousness of all available beings quite suddenly was replaced by the accelerated development of one of types of living beings with a modified (dual) consciousness [3, Chapter 3].

Accordingly, a relatively rapid increase in the degrees of the human liberty within the framework of the appeared civilization occur, which is the result of the action of the powerful driving force of the human development and its communities in the form of antagonism of the lowest form of consciousness, that is common for all living creatures, and having appeared suddenly of self-consciousness (the highest form of consciousness).

As for the original source of activity of any form of consciousness of a living being, it can only be inescapable dissatisfaction of consciousness, without which any living being is a thing, that is, a passive object, unable to have aspirations - spontaneous or conscious [3, Chapter 4.1].

The lowest form of consciousness, leaving a being in slavery to the incoming sensations, and the highest form of consciousness, reflecting conscious aspiration of a being into the kingdom of the fullest free expression of oneself, which are indissolubly connected inside the person continuously create unpredictability of his behavior, so how in various situations one form of consciousness can push the other into the background, turning the same person that into a rude animal, then into a well-meaning and loyal individual [3, Chapter 4.2].

The main property of the duality of human consciousness, determining its original impact on the environment, fundamentally changing the world, and most of all changing the collective and individual consciousness as a result of its reverse reaction on the effective change by it through the person of the environment, is creativity (the creative abilities of a person, or the ability to produce non-obvious ideas, to think outside the box) of a person - the highest form of his freedom. However, the creativity abilities is distributed across individuals extremely unevenly - with a minimum in individuals with weak manifestations of both the lowerst and highest forms of consciousness, reaching its maximum value in subjects with a powerful manifestation of the lowest consciousness, supported by a manifestation of high level of self-consciousness.

It is creativity, that is peculiar only to man and not the rationality of consciousness, which is inherent in one way or another to all living beings that have organs for processing incoming information into the organism, ensures the cultural and technological development of civilization [3, Chapter 4.2].

In any human community there is always a certain number of people permanently concerned with creating maximum comforts for their own existence, which is a characteristic feature of the lowest consciousness. If some part of these individuals is not satisfied with social comfort, the development of science, technology, art, which is a remarkable sign of the highest consciousness, then a similar combination of these features of both forms of consciousness with some dominance of the lowest consciousness, forcing a person to not stop trying to achieve the best conditions for himself, leads such an individual to a kind of instinctive creative activity, which sometimes pours out into completely new forms of things and phenomena that are useful both for everyday life and for development.

The effectiveness of actions of such subjects is determined by the individual structure of their brain, through which both forms of consciousness mainly act.

The maximum realization of creative abilities qualifies as genius. Behind it comes talent.

The main difference between talent and genius is in the scale of the deeds.

Talent "gives out" quite original, but local solutions, that is, non-trivial, interesting and sometimes even useful for its time. But he cannot rise to the generalization of his own or others' achievements, just as he is not able to see the most probable future.

This highest level of deeds is reached by the genius.

Therefore, a genius often remains alien and misunderstood for an overwhelming number of contemporaries, who are always more interested in current events of the day, close to the unpretentious nature of the average person (philistine).

The most striking example of genius, not too fashionable for his contemporaries, is Shakespeare, who embraced in his works all the basic human relations in their most prominent expression, showing also the impossibility of finally solving any problem of relations both between people and between communities of people forcing ripened descendants and 400 years later thinking^ "to be or not to be".

Interesting, talented and relevant for his time plays of Shakespeare's contemporaries have long been forgotten precisely because of their temporary locality.

Another manifestation of the increase in the degrees of the human freedom in a community important for the development of the human communities is the critical abilities of a number of individuals, reflecting the most developed the highest consciousness. The repulsion by it of the lowest consciousness into the background, which gives expanse to dissatisfaction of the highest consciousness, characterizes the stratum of informal intellectuals in every society. They are confident in the triumph of reason, science, art, justice, the result of which, in their opinion, will certainly be universal harmony in society and there will be a perfect person, in particular.

It is they who are recklessly fighting for people's happiness, not knowing how the people masses see this "happiness."

However, the technologies that see even the recognized intellectual thinkers to achieve universal happiness are not just unrealizable, but often - the delusional, of what rather recently all population was being convinced, and especially Russia, on the example of attempt of the embodiment of the ideas of Karl Marx on entry of mankind into the harmonious existence under the name "communism".

Of the other outstanding representatives of thinkers with a high level of self-awareness and intelligence, was Plato, who more than two thousand years ago, suggested bringing closer the emergence of universal harmony in society and getting the perfect person by artificial means selecting the best persons and using them where they are most needed, for example, to govern the state.

For selection of the best Plato found it necessary to regulate reproductive capacity, bringing together the best with the best, and the worst with the worst - actually as some representatives of the idea of a cerebral sorting (artificial selection on features of structure of a brain). To management, he was calling for the best philosophers, who, in his opinion, are able to bring together the real and the ideal, not realizing that the real, as it is, exists primarily not for the development of man with the creation of maximum comfort for him as a biological being, but in order to contribute to the development of his consciousness in overcoming all sorts of difficulties and the resolution of various problematic situations.

Campanella also, in order to improve people, has offered to be carrying out the selection, which should be determined by the heads.

At present, such a primitive and in many ways inadequate approach to improving already the individual existence of each person is proposed by some evolutionary physiologists who believe that each person should be attached to one or another occupation according to the results of previously identified abilities, laid in the structure of the brain, by certain techniques (a cerebral sorting). They consider similar "attachment" to occupation according to discovered potentially enhanced properties of these or those departments of a brain the benefit both for the person, and for society, since this selection will prevent or, at least, will postpone degradation of mankind [4].

It should be noted at once, that these good wishes of evolutionists that "each person after determining their abilities and the uniqueness of the brain design will be able to choose the most appropriate occupation" [4] will remain exactly well-meaning, i.e. the barren in the conditions of modern States, built on the exploitation of some people for the comfortable existence of other people, and not on providing each person with opportunities for the harmonious development.

Nevertheless, it is assumed that the analysis of the brain structure using high-resolution X-ray tomography will become a method of in vivo analysis for objective selection of talents and geniuses with various types of giftedness, as well as a method of the objective assessment of a persons innate abilities for planning the authentic fate to the person.

The inadequacy of such approach to improving a person and betterment his communities from the position of the coverage of everybody and each and every supposedly for their own good, ostensibly for their own good, can be seen from the technical impossibility of the coverage more than 7 billion potential clients with expensive brain scanning techniques, that means the inevitable elitism of this process; which, even assuming similar coverage with this scan, also implies further development of the identified abilities, which is very problematic .Equally problematic is the overcoming of difficulties after the discovery of a variety of "talents in their attachment to job, since the job provided may cause an objection and even rejection from it of the individuals with talents.

Besides, this approach to "improvement" of the person inevitably leads to artificial dissociation of people on the best and the worst, that is obvious talents and untalented persons. However, exactly the ordinary, but cunning individuals, as we know, mainly "get through" into the power, and they therefore will never allow dominations of talents, who besides and will not want "to flounder" in fetid ooze of only one increased consumption of the imperious elite.

This technology also actually assumes in the conditions of capitalism the introduction of their kind of serfdom onto abilities for people with the scanned brain which is inevitable as at all not the wisest and high-moral individuals, but ordinary crooks, who always are dexterously "creeping" into power, will direct this process. They will immediately spread unthinkable corruption in this matter, while they themselves will try to avoid scanning because of their apparent ordinariness, or they will tamper with own data, just as they are currently "stamping" doctoral dissertations for themselves with the help of Negroes that raise their status, which is true, but only in a society of boobies.

In essence, such approach restricts a persons freedom, depriving him of his initiative in solving his own problems. A person at similar artificial selection, which excludes his right to make mistakes, striving for the unattainable, falls into his own intellectual slavery hindering the development of his consciousness, which is possible only in overcoming difficulties, regardless of intellectual abilities and professional inclinations.

If nevertheless to allow emergence of similar technical capability of scanning of a brain, then realization such has to be especially private affair of each person, but, alas, it almost not realizable for all and everyone in the available conditions.

Many people will not be interested in this procedure for religious reasons or because they are already self-confident and know what they should do; others, on the contrary, feeling lack of talent, do not wish to be completely convinced of this.

The same people who will want to learn about their potential abilities should be provided with complete anonymity, since many will not wish to make public the findings, for example, because of their own modesty or secrecy, the inability to use them, as well as owing to disgust to the work, to which the increased abilities will be found for them. But such anonymity, as shown by current practice, does not work.

The same who will wish to develop persistently found potential abilities need to give such opportunity in the form of additional educational courses, olympiads, competitions including competitions on the available jobs that is by all means connected with corruption.

In other words, this procedure should be completely separated from the state in the person of its officials, whose goals and objectives very rarely coincide with the goals and objectives of active citizens, which is currently very problematic.

At last, even if to allow improbable the coverage of all inhabitants of the planet a cerebral sorting and the choice by each of them of occupation, the most pleasant and perspective for oneself, and, effective for society, then the individual inequality of abilities, so, and opportunities to become famous, rise, etc. or opportunities to get in the opinion of neighbors into community of blockheads, bastards, etc. will even more manifests the true (biological) inequality of people, hidden now behind a mask of hatred of the poor persons, who can be in considerable number clever, to the rich, among which fools enough. This biological inequality will excite unquenchable envy and hatred of untalented persons to talents as the first will precisely know that they will never show talents that do not exist at all at them. At least therefore, the hopes of physiologists-evolutionists as well as hopes of Marxists for "berthing" civilization at certain efforts to the honey shores of the harmonious society and will remain unrealizable, whereas the lowest consciousness and the highest consciousness do not get to anywhere and, irrespective of existence and quality of abilities, will continue the fight in the case of existence of a human civilization, providing the accelerated development of the last for the time being.

Be that as it may, in practice, only informal intellectuals with the highest possible level of self-consciousness and, consequently, - self-respect, if we exclude their own humanitarian constructions, are able to constructively criticize the malicious power elite, no pretensions onto the entry into the power which they always hate for unjust actions concerning a people at large, bad governing, corruption, stupidity and mediocrity.

In contrast to the critically-minded informal intellectuals, the power elite of any community is not formed of philosophers, scientists, thinkers with a high level of self-awareness and good intelligence, and it is, as a rule, allocated from an extensive layer of philistines, for whom the poor development of the highest consciousness and the weak manifestation of the lowest consciousness is characteristic (low level of dissatisfaction of consciousness in both cases).

The philistines are guided generally by own rationality and experience: occupied by themselves and own wellbeing, they do not aspire neither to "high", nor to the "low" purposes, being limited to desire of trouble-free and smooth life in which the troubles is desirable to see only on the monitor screen. The philistines do not feel the aspiration to new due to own efforts, trying to obtain more comfortable status in life from a position of simple acquisition and consumption of available benefits.

Nevertheless, among the average inhabitants there are always subjects with a somewhat higher level of the lowest consciousness, which in this case can cause them to strive not only for full, quiet and safe life, but also for domination among their own kind. Withdrawing from the highest consciousness the corresponding share of rationality which includes the increased ingenuity, and from the lowest consciousness rapidity of reaction, quite good strong-willed qualities and energy, skill to communicate, sufficient dexterity, cunning, insidiousness and unprincipledness, these subjects gain an advantage over the rest the more inert members of the community in the form of ordinary people, highly moral intellectuals of any kind, and other members of the population who are sluggish or preoccupied with other matters, and who are not able to deftly push aside or slander their opponents, as well as really enjoy the humiliation of the lower ones, and at the same time endure mock from the side of own bosses.

They compensate a lack of mind by involvement of numerous advisers, but, because the decisions ultimately has to be made by them, so far as they, as true creators of own happiness, at first consider them from a position of the personal (corporate), but not the public good with a lurch towards retaining power, gaining a greater degree of their own domination and the acquisition of all sorts of benefits, littering, besides, the leadership of the various managing and economic structures with own mostly incompetent offspring.

Therefore, the hopes of naive masses to correct these moral monsters and cunning, hypocritical rogues, representing the power elites of various states competing with each other, have no basis, regardless of the structure of the state and its degree of development - from despotism to parliamentary democracy.

Actually, the difference between the ruling elite of the despotism or authoritarian regimes of one kind or another and democratic regimes lies only in the fact that at democracy the ruling elite masks its chronic incapacity and dullness by regular change of rulers, but for some reasons - out of the same group of people, allegedly according to the voice of the people, to which actually the valid choice due to specially and accurately thought over selective rules is not provided, and quite inert masses can appeal in the protection, except rather rare own indignation and almost fruitless addresses to the mighty of this world, only to own elite - to intellectual nonconformists; however, these intellectuals, being able to constructively criticize the authorities, have no ideas of development, except for utopian ones. This deadlock situation is usually resolved by no one unregulated, but still progressive motion from crisis to crisis [3, Chapter 6], due to the constant influx of new information, during which holistic communities somewhat increase their technological and cultural level.

Nevertheless, similar motion of civilization cannot be infinite, and it really comes to the end with information collapse (a singularity point) [5, Chapter 3, 4].

Confirmation of low level of consciousness (the highest consciousness) of the imperious elites even of the most developed states is their behavior during World War II when they almost in all countries of Europe went to the service to Hitler without any remorse.

Thus, the real reflection of the driving forces of the development of human communities, consisting in the antagonism of the lowest consciousness, reflecting adaptive slavery, and self-consciousness, reflecting one or another degree of liberty, is the critical impact of liberty in the face of the informal intellectuals towards the slave imperious elite, which forces the latter - especially with the support of the masses, sometimes to turn to the development of communities, and not to follow ones own selfish interests.

Bibliography

1. Nisovtsev Yu. In what, how and for what liberty is acting? 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.

2. Nisovtsev Yu. The person - a product of evolution?! Whether everything is so clear here?! 2017. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.

3. Nisovtsev Yu. The driving force and source of development of the person and his communities (Against L.N. Gumilev's passionarity). 2018. [Electronic resource]. Access mode: www.litres.ru

4. Савельев С. А. Церебральный сортинг. Издательство: ВЕДИ. 2016.

5. Nizovtsev Yu. Miracles in a sieve. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.

Chapter 2.

On the essence of the people in its manifestation in riots and revolutions.

It is recognized that a revolution is a spasmodic transition from one qualitative state to another. A revolution can be cultural, technological and social. If with the first two types of revolution everything is more or less clear in terms of qualitative changes, then opinions differ on the social revolution. And indeed, it seems that the revolution should, finally/ sweep away the oppressors, but no - all social revolutions ultimately left the oppressors and the oppressed in their places. And no one has explained this phenomenon.

Whatever definitions are given to the social revolution, one thing is clear: it eliminates the pause, or rather, stagnation in the development of society, thereby ensuring its progress, mainly by giving more scope to the productive forces within the framework of the improved production relations, supported by appropriate laws.

In this regard, in one of my recent works (Revolution as a consequence of the rise of self-consciousness to a high level. 21. 08. 2023. [Electronic resource]. Access mode: Amazon. (C) Nizovtsev Yury.) was shown that a number of coups detat, generally recognized and even called revolutions, were not such, since they had nothing to do with progress; on the contrary, they led to the decline of the state. Such, for example, was the October Revolution of 1917 in Russia, the result of which was the disappearance of the renewed state after several decades.

Along with that, some coups in the state system led to a radical elimination of stagnation in society, ensuring relatively rapid social development. This, for example, was the so-called Meiji revolution in Japan in the middle of the 19th century, which, thanks to gradual reforms, led to the flourishing and strengthening of the state. However, the reason for this progress was not the dissatisfaction of the oppressed with their oppressors, but the international situation, which threatened to turn the proud rulers of this backward country into seedy satellites of the developed countries of the West.

Generally speaking, the traditional point of view on the revolution as the peak of the struggle of the oppressed against the oppressors makes some sense, since the poverty of the producers of all material goods in the face of the rulers who manage and use these goods cannot but lead at least some of the oppressed to the idea of the injustice of social relations.

However, over the entire existence of civilization, excluding the last centuries, there have been by no means revolutions, but more or less spontaneous uprisings, riots, various kinds of disturbances, which, at best, led to a change of dynasties or power elites, leaving numerous oppressed in the same, if not in worse situation.

If you plunge into a historical excursion, then some doubt immediately creeps in about the positivity of the results of the struggle of the oppressed with the oppressors, when, in some cases, the oppressed won, expelling or destroying the former power elite.

For example, after the death of the Chinese emperor Qin Shi Huangdi (the end of the 3rd century BC), a massive uprising of landowners began, which was joined by slaves. And, oddly enough after the death of the last representative of the Qin dynasty in 207 BC merely village headman Liu Bang, who was one of the leaders of the struggle of the oppressed against the oppressors, a year after the victory of the rebels has become the undoubted oppressor, having proclaimed himself emperor and found a new Han dynasty (Elder Han Dynasty).

The most ideological and consistent Bolshevik, a fierce fighter for the liberation of the oppressed throughout the world, V. I. Lenin, after the victory of his party as a result of the October cope of 1917 in Russia, has become one of the most brutal dictators in the history of mankind, having begun the extermination of the Russian people in the glory of victory communism throughout the world. I. V. Stalin continued this utopian aspiration, having exterminated the peasantry in Russia and plunging its population into the permanent barracks poverty.

That is, these representatives of the oppressed, who became sincere fighters for the happiness of all peoples on Earth, after their victory in Russia turned into the worst oppressors of their own people, no matter what the corresponding propagandists said, and no matter, which excellent goals these fighters were guided by their own unreason.

In more detail, my interpretation of the need for antagonism in a developing society can be found in the work The justification of the inevitability of the manifestation of antagonism in a developing society (see, for example, website proza.ru. 2023. Nizovtsev Y. M. (Низовцев Ю М.)).

Let us also note that the concept of the people is rather vague both from the perspective of the historical formation of the population of a particular country, and the inevitable heterogeneity of the population due to biological and socio-economic reasons.

For example, about the population of any country, including underdeveloped ones, one can only say that it is not united by a territory, as many believe, which can change and even disappear (Jews), but by culture, the basics of language, laws, ethical norms, ways of governing, communicating through religion, etc.

All these features, characteristic of the population of underdeveloped countries, it is true, are also underdeveloped, but, nevertheless, they allow the population to realize their common existence, which comes down to a certain interaction caused by the peculiarities of living here or there, which contribute to trade or fishing, or hunting, or both, etc.

These characteristic features can be combined by the term collectivist "self-consciousness," which for the population as a whole and in parts for different communities and states can differ significantly in level - cultural and managerial.

Therefore, it is pointless to assert that in countries with a system close to the tribal, the people live, since in these countries there is, on the contrary, a rather heterogeneous population, the unification of which is only just beginning to form a nationality.

However, the underdeveloped countries are characterized by the fact that almost their entire population is engaged in not very productive labor and crafts due to their technological backwardness. It is largely illiterate and capable of little beyond basic survival activities. And only a few percent of the population consist the power elite, officials, security forces and other servants of the highest authorities.

What happens to the development of these communities?

Growing technological progress is liberating more and more of the population from unproductive labor, transferring it primarily into the service sector, as well as knowledge workers such as teachers, doctors, technicians, engineers, managers, businessmen of all kinds - from small self-employed to the owners of the large enterprises.

Therefore, there are fewer and fewer people engaged in unproductive or monotonous work, but not by much, since at present, even in developed countries, this part of the population is usually engaged in work for the sake of earning money, but not for pleasure. Together with the unemployed, housewives and pensioners, this population is at least 80% of the total population of the country.

This entire heterogeneous mass is usually designated by the term the people, perhaps because almost all people representing this mass are dependent on the ruling elite or even oppressed by it. Besides, this elite essentially acts in its own interests, for example, declaring wars, organizing financial crises, carrying out reforms beneficial to themselves, enriching themselves in every possible way, without asking anyone, despite the democratic system it proclaimed with parliament and other associations and parties claiming the representation from the people.

However, the power elite with its minions attached to it in the form of the judicial authorities, paramilitary units, deputies, officials, etc., has nothing to do with this people, parasitizing on them.

Of course, from this people over time, not only the parasites emerge, but also those dissatisfied with the powers that be, uniting in the so-called theinformal opposition to the authorities, as well as people capable of the creative activity, which, in fact, ensures the progress as technological, and cultural. A significant contribution to this is made by the educational process, which, of course, does not produce talent, but divides a significant part of people according to the interests and abilities that they can demonstrate, however, depending not only on interests and abilities, but on the current situation, and it, as a rule, it dictates not providing the opportunity to receive satisfaction from interesting work, but getting at least some work.

In this representation of the people as mostly a mass of philistines, the meaning of the concept of democracy turns into a farce, since there is nothing easier than to deceive a philistine, to lure him into something unrealistic, to promise him God knows what only in order to leave oneself in power. And this philistine will always vote for the most cunning and resourceful deceiver, who will immediately forget about his promises until the next election.

Therefore, democracy is nothing more than the most clever deception of the narrow-minded philistine, still hoping for a better life, which in fact is getting worse, but he endures because he believes in democratic values, which never existed and never will be, about what was mentioned still a long time ago by the great Plato: And then democracy comes into being after the poor have conquered their opponents, slaughtering some and banishing some, while to the remainder they give an equal share of freedom and power; and this is the form of government in which the magistrates are commonly elected by lot This, then, seems likely to be the fairest of States, being an embroidered robe which is spangles with every sort of flower. And just as women and children think a variety of colours to be of all things most charming, so there are many men to whom this State, which is spangled with the manners and characters of mankind, will appear to be the fairest of States how grandly does she trample all these fine notions of ours under her feet, never giving a thought to the pursuits which make a statesman, and promoting to honour anyone who professes to be the people's friend I replied, which, as they tell you in a democracy, is the glory of the State and that therefore in a democracy alone will the freeman of nature deing to dwell the insatiable desire of this and the neglect of other things introduces the change in democracy, which occasions a demand for tyranny loyal citizens are insultingly termed by her slaves who hug their chains and men of naught; she would have subjects who are like rulers, and rulers who are like subjects: these are men after her own heart, whom she praises and honours both in private and public. Now, in such a State, can liberty have any limit?... And above all, I said, and as the result of all how sensitive the citizens become, they chafe impatiently at the least touch of authority and at length, as you know, they cease to care even for the laws, written or unwritten; they will have no one over them Such, my friend, I said, is the fair and glorious beginning out of which springs tyrant This and no other is the root from which a tyrant springs; when he first appears above ground he is a protector having a mob entirely at his disposal, he is not restrained from shedding the blood of kinsmen? (Plato. Complete works. Republic. Book VIII. Hackett Publishing Company. 1997.)

Be that as it may, in contrast to underdeveloped countries, the level of self-consciousness of the population in more developed countries with an educated population as a whole is increasing, but this increase mostly applies to mental workers, and the bulk of the working population remains in the rank of so-called philistines.

This is precisely that part of the population that, for various reasons, was unable to break out of monotonous or uninteresting or lack of initiative work either into the elite, or into its servants, or into the creative stratum, despite the fact that some of these people may be well educated and bear quite complex tasks, working as doctors, teachers or engineers.

In other words, they are all doomed to the monotonous life, despite the fact that some of them may have good abilities, but they do not find the application and are quickly devalued as unnecessary. Almost all of them, over time, come to terms with their unenviable situation and try to improve their own well-being, limiting themselves to the desire for a problem-free and well-fed life. The philistines do not strive for something new through their own efforts, achieving a more comfortable state in life from the standpoint of simply acquiring and consuming its benefits.

That is, their dissatisfaction with life, which is quite inert, comes from the animal component of consciousness, which, as you know, seeks only to improve nutrition, comfort, dominance in their own environment, as well as a pleasant pastime, including reproduction. As a result, the level of their self-awareness, which is intended to seemingly strive for something outstanding, does not differ in height.

The philistines, who make up the bulk of the population, are currently represented mainly by pensioners, housewives, service workers, small clerks, workers in the agricultural sector of the economy and enterprises producing certain equipment, and other workers who are not burdened with solving the significant tasks, complex problems, inventing new or solving the secrets of beingness.

The absence, as a rule, of the proper level of education and upbringing does not allow these ordinary people to massively use social elevators and set high goals for themselves: such dull and hopeless life, corresponding to the underdevelopment of the self-consciousness of the masses, and therefore its external expression in the personality, does not at all contribute to the transformation this whole mass of people into smart, educated, cultural, creative, energetic and sociable subjects.

Therefore, this category of the population bears such name, although some public figures call the philistines by the people, apparently due to their overwhelming numbers in the total population.

Of course, reducing the majority of the working people to the philistines is unlikely to delight the readers, but such is life and these are the statistics.

It is unlikely that considerations concerning the philistines in general will be refuted the words of F. M. Dostoevsky about the French philistines, which can be unmistakably extended to all current individuals of the same breed: The French, by God, are such persons that cause the urge to nausea. You talked about the smugly arrogant and shitty faces rampant on our resorts. But I swear to you that they are superior to ours here. Ours are simply carnivorous scoundrels, and for the most part conscious, but here he is quite sure that this is how it should be. The Frenchman is quiet, polite, but false, and money is everything to him. There is no ideal. Dont ask not only for beliefs, but even for thoughts. The level of general education is extremely low (Im not talking about sworn scientists. But there are not many of them, and, finally, is erudition an education in the sense as we are accustomed to understanding this word? (Mityushev Library. Travel Notes. France. Fyodor Dostoevsky Letters. Winter notes about summer impressions to N. N. Strakhov, June 26 (July 8), 1862. Paris).

And further, in another letter: In general, the bourgeois is not very stupid, but his mind is somehow short, as if in fragments. He has an awful lot of ready-made concepts, like firewood for the winter, and he seriously intends to live with them for at least a thousand years... And what indifference to everything, what fleeting, empty interests. I happened to be in Paris in society, in a house, where many people had in my time. Its as if they are all afraid to talk about something unusual, about something not so petty, about some general interests, well, about any kind of public interests. It seems to me that there could not be a fear of spies here; everybody here simply forgot how to think about anything and talk more seriously. (Ibid. 1863)

However, even such miserable life is often not possible for the However, even such a miserable life is sometimes not possible forthe philistines due to the arrogance and oppression of the rulers, which brings them to an extreme degree of indignation due to the impossibility of existing in such situation. Then a riot breaks out, which sometimes leads to the demolition of the ruling elite, judging, for example, by the preserved chronicles of ancient China, but does not affect the situation of the oppressed philistines, which sometimes became even worse under the new dynasty (see, for example, my work "The driving force and source of development of the person and his communities". Chapter 6. 2018. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev).

The philistines also now play a similar role in underdeveloped countries. Moreover, the external forces, understanding the biological and social weakness of philistines, excite them into so-called color revolutions, which are of little use to them, but the result for the external forces can be significant. An example is the color revolutions in a number of Arab countries, Georgia, and Ukraine.

It is curious that social revolutions, indeed, significantly accelerating social development by qualitative changes in society itself, changing the power elite to a more acceptable one for the implementation of changes in technology and culture, are produced as the final chord of the struggle of the informal oppositionists with the power elite, whose ideology is inferior to the new ideas of the opposition , but the philistines, as a rule, avoid this struggle, first taking a wait-and-see attitude.

Of course, these ideas are accessible mainly to the educated people, but the masses end up leaning towards them in the simplified presentation of opposition propagandists, since they are possessed by the impossibility of existing in the old relations, reinforced by the hatred of the oppressed to the oppressors and the hope for a better future in new conditions.

In other words, we can say that a revolution differs from a coup or rebellion in the superiority of new ideas of the informal opposition over the ideology of the power elite with the recognition of these ideas by the masses, due to which the self-consciousness of the informal opposition in its altruistic expression finally finds agreement with the extreme degree of dissatisfaction with the animal component of the collectivist consciousness masses, coincided in this case and with the dissatisfaction of their self-consciousness is already a little higher level than before, outraged by the inability to exist normally in the current situation, and putting their hopes on new slogans of the opposition.

In turn, the level of self-consciousness is not growing by itself, but is a product of a fairly high degree of cultural and technological development of society, during which both factors influence each other.

Therefore, there were no revolutionary events, for example, during the transformation of the slave system into a feudal system, which corresponded to a long process of awareness by the active part of the population of the futility of slave labor, leading society into stagnation, both for the slaves themselves and for the development of technology. Therefore, in order for labor to bring greater income, it had to be released to a certain extent, that is, workers should be interested in the results of their labor, which happened gradually over time.

Be that as it may, the fruits of the revolution are received by the new elite that has finally seized power, its allies and servants, while the working people, who are mostly classified to the philistines, receive, at best, pitiful handouts, without getting the rid of the oppression that over time, under capitalism it even intensifies, despite the claims of its propagandists about the liberation of labor that has occurred.

Moreover, due to conservatism, isolation in their own little world, and lack of pronounced interests to the outside world, the philistines easily succumb to propaganda. At a certain moment they can become patriots, in another case, haters of everything foreign under the influence of appropriate propaganda. That is, the philistines easily succumb to deception, and even having recognized it, as a rule, they put up with it.

As a result, this medium is the main source, supplying "the cannon fodder" to the battlefields, not realizing the essence of the war, but enthusiastically participating in it, although the Dardanelles or Europe "do not shine" by them.

The philistines also participate in civil wars with unusual rage, if they are fired with the appropriate ideology, since, as you know, a not too developed brain prefers not to delve into the problem, but to perceive ready-made simple explanations of what is happening, which is facilitated by the low level of self-consciousness of the philistine in terms of altruism, over which dominates the animal component of consciousness, always ready to take away from the weak prey.

In addition, the philistines are typical conformists, even when they understand what is happening.

An example of this is the overwhelming majority of the population of developed countries, whose standard of living is relatively high, but it is achieved for the most part thanks to unequal relations with underdeveloped countries, which are robbed in various ways by the developed ones, which are giving the part of the loot to own the philistines, who in no way oppose this.

However, the philistine, who has largely the animal consciousness, knows how to endure and adapt, like an animal, to everything, as long as he is not deprived of the most necessary things - food, simple pleasures, garden beds outside the city or in the countryside, a cheap car and smartphones in which he can see anything even on the go.

In other words, all philistines are guided mainly by their own reason and experience: preoccupied with themselves and their own well-being, they do not strive for either high or low goals, limiting themselves by the desire of problem-free and well-fed life, in which it is desirable to see troubles only in monitor screen. The philistines do not strive for something new through their own efforts, achieving a more comfortable state in life from the standpoint of simply acquiring and consuming its benefits.

Thus, the bulk of the population of any country, which is called the people, are nothing more than the philistines, indifferent to everything that does not affect them.

But driving the philistines to extremes is fraught with danger for any power elite. Their rage becomes indescribable, animalistic, and they demolish everything in their path, especially if they recognized the deception that led them to this extreme.

It is also interesting that the so-called intelligentsia, which includes all mental workers, basically has a philistine essence, since it depends on those in power, receiving appropriate allowance for work in clearly defined areas in healthcare, education and other spheres of public service, although it hides own true affiliation with the philistines, but its behavior, except for informal oppositionists to the authorities, always demonstrates her philistine essence by the fact that she concedes - and this fact is demonstrated by known history - the power powers granted to it by the rebellious people, for example to the extremists in the form of the Bolsheviks, or to the candidates for dictators, such as Bonaparte and his nephew Napoleon III, or another clique close to power, as happened in Russia after the collapse of the USSR.

The rest of the population is divided into the main parasitic group represented by the power elite, which is accompanied by a variety of servants, both ideological and protecting it; a layer of informal opposition to the power elite; creative personalities; business people (businessmen, bankers, managers); economists; army representatives; representatives of various types of criminals. The latter are nothing more than open parasites, mirroring the power elite, taking away from the population what the power elite did not have time or could not capture.

Nevertheless, despite the blatant injustice of such relations, the development of society in such a technological civilization is in full swing, without losing acceleration to the point of singularity, at which the civilization's own time collapses and it disintegrates (see e.g., Nizovtsev Yury. Communes as of crash of all civilization. Amazon. Oct. 10. 2016).

Chapter 3.

What underlies the passivity of philistines?

The people, which politicians and propagandists praise at all crossroads, in fact, represent a heterogeneous mass, the basis of which, both in number and in mentality, are the so-called ordinary people, who, as a rule, do not go into the intricacies of political intrigue, but wanting, first of all, just for themselves peace and well-being, far from fighting for anything other than your own well-fed and comfortable life. Therefore, they have been called the philistines for thousands of years.

Despite the fact that the concept of the people is interpreted with different shades, what is common to all formulations of this concept is that the people are considered a historically established community of people in a certain territory, usually constituting a state.

The masses of the people are considered to be the working people who produce material values, and the educated part of the working people - the intelligentsia - creates spiritual values. And this is their creative power.

It is also believed that both are subject to exploitation.

The question immediately arises: why does this creative force allow itself to be subjected to oppression, especially since working people make up the majority of the population?

In order to understand this issue, obviously, it is necessary to find out what the common people are, that is, the masses represented by various working people?

Alas, the overwhelming majority of them are still busy working for the sake of survival and at least some kind of food, having neither the time nor the energy for their own development and education, even in the developed countries of the world.

As a result, willy-nilly, with rare exceptions, both they and a significant part of the middle class, engaged in uncreative work, fall into a monotonous life in which habit rules, and each week, in essence, and often in detail, repeats the previous one. In this life, like somnambulism, you dont have to think especially.

Therefore, even if among these workers there are potentially creative individuals, then hard, uninteresting or burdensome labour, lack of education or narrow specialization does not give them the opportunity to demonstrate their potential abilities, and gradually they slide down to the level of philistines, that is, people living by momentary personal interests and unwilling or no longer capable of development.

And all these philistines, with rare exceptions, drag themselves along the well-trodden rut of life until death, without even trying to use the social elevators that sometimes happen.

Therefore, the life of philistines, whose number in all countries of the world is at least 80%, comes down to passivity, giving way to activity in the form of rebellion only if their living conditions deteriorate to the point of impossibility of survival, or in the event of a clear threat of their destruction.

Such passivity, presumably, is caused not only by oppressive living conditions, from which, in principle, one can escape. Obviously, there are deeper reasons preventing this.

In our opinion, the reasons for the passivity of the majority of the population of each country lie in the weak development of self-consciousness and equally the weak manifestation of the lowest consciousness (the low level of dissatisfaction with consciousness in both cases), which are in a balanced state. This state of consciousness characterizes the largest group of any community - the so-called philistines, diverse in professions - from baker and farmer to health worker and clerk, some of whom are small owners.

As is known, any person, unlike an animal, has a dual consciousness - firstly, the component that he inherited from primates, and secondly, the one that appeared to him as a result of his awareness of his position in the world as a being , located in the current time, which can be used not only for feeding, reproduction, dominance and gaining a comfortable existence in the environment, but also for the sake of changing this environment for ones own purposes, which can go far beyond the limits of animal existence towards knowledge of the world and improvement oneself culturally and creatively.

The predominance of the lowest, or animal consciousness in a person makes him, like an animal, focused on his own beingness, and the predominance of self-consciousness, or the highest consciousness with a high level of altruism attracts a person to improve himself in own self-consciousness, and thereby, leads to an improvement of relations in society.

The low level of one or another component of consciousness, or its general weakness, inevitably implicitly leads the insufficient manifestation of a persons energy in business and outlines a narrow circle of interests limited to the desire for ones own well-being.

More details about the lowest (animal, or natural consciousness) and self-consciousness are presented, for example, in my work The driving force and source of development of the person and his communities? Amazon. 31.05.2019.

The consequence of such weakness of consciousness is insignificant interest of a person in any enterprise, that is not directly related to his well-being.

As a rule, high intelligence, which appears not only due to the possession of innate abilities, but is also developed and strengthened by long study, participation in various educational programs, the pursuit of hard-to-reach goals, such individuals are not peculiar not only because of their lack of high aspirations, but also due to the influence of the mediocre or the philistine environment, absent the accessible social elevators, financial means for education and etc.

Thus, the philistines are united in the following.

All representatives of this most significant layer of each community are guided mainly by their own reason and experience: preoccupied with themselves and their own well-being, they do not aspire to either high or low goals, limiting themselves to the desire of a hassle-free and well-fed life in which it are desirable see troubles only on the monitor screen.

The philistines do not feel the desire for new at the expense of their own efforts, seeking a more comfortable state of life from the position of simple acquisition and consumption of finished goods.

This, the most significant part of the population is engaged predominantly in daily monotonous work, and practically has no prospects for any other kind of activity, that could contribute to the development of self-consciousness among these masses.

The habitual standard dictates to these people to live as everybody, consuming what is, creating around itself an environment of artificial and natural objects in order to regularly to update it, finding the satisfaction in this incessant process.

With this behavior, a person actually falls into a monotonous existence as if into a life-dream with rare moments of awakening, which, as a rule, are initiated by external circumstances (marriage, divorce, new job, illness, death of loved ones, etc.).

Having lived their life, most these people are surprised to find in it, in in essence, the absence of interesting and outstanding precisely because they tried to follow a pragmatic approach.

In this respect, they are remarkably similar in behavior to animals, for which, although they do not know how to reason, the main thing is to get sensations.

Such persons avoid participation in any social motions, being interested only in own well-being, but avoiding any risk.

They do not resist the authorities and avoid any extremism, but only until their survival is at stake - having realized this, they will sweep away everyone and everyone without any hesitation or reflection.

If to dig more deeply and to assume that own time of each person is process of receiving and information processing in which he more or less consciously participates, then any philistine due to the relatively low cultural and intellectual level, determined by the weak development of the highest consciousness, is inclined to consume information flows corresponding to this level.

Therefore, their novelty is limited to stupid television shows or gossip on the Internet.

Something more complex, new in science, culture, history, technology, which yield not without difficulty to comprehend, the philistines do not allow in their skull box.

As a result of this, one should not be surprised at the incident of such a utilitarian use of their available free time.

Nowadays, free time for the philistine, first of all, means a blessed deliverance from any labor efforts, provided, of course, the amount of the salary, pension or other allowance given to him is enough both for pro-feeding, and for some pleasant, but not very much subtle pleasures.

In Europe and the United States, by now, almost non-working subjects-inhabitants by no means of retirement age have appeared, by whom have enough living allowance, and these persons have been already accumulated more than a dozen million.

It should be noted that the division and automation of labor quickly leads to the fact that soon the vast majority of the population, at least developed countries, will not need to participate in the production of goods and the provision of services.

So, what will these former workers-philistines do in their free time they finally acquired, which Karl Marx dreamed of?

Yes, the same thing that they are doing now because there are no other interests besides those noted for them, and only a few of them literally break out of this swamp, whose viscosity is due to the weakness of their consciousness.

In the best case, they dance, multiply and have fun by all sorts of other simple ways, for example, playing cards, basketball or dominoes, as well as embroidering with a cross.

At worst, they drink, are fond of drugs, are at enmity among themselves, and the most aggressive of them try in the different ways including terror to seize upon the power, in order to yet with great success to kick their fellow citizens.

Thus, similar life-sleep in monotonous boring and tedious labor in the bosom of formed habits protracts them in so much that even if free time appears, they fall into a kind of prostration, which is drunkenness, debauchery, rioting, or the most stupid and meaningless entertainment.

This lag of the majority of the population from scientific, technical and cultural progress, or more precisely, the reluctance to develop themselves, is combined with the emergence of new technologies, in particular in the form of an artificial intellect, the use of which makes possible to get by in almost all sectors of the economy and service sector with a minimum number of workers, and gadgets provide an opportunity not to think too much, since through them you can get an answer to almost any question.

Naturally, in view of this state of affairs, the thought of a radical reduction of this unnecessary and stupid population cannot help but come to the minds of those in power, especially since the same science is capable of providing many options for this action - from the use of deadly viruses, bacteria, toxic substances, drugs leading to the infertility, up to the use of various types of artificial disasters in the form of climate change, earthquakes, tsunamis, etc., especially since the power elites are, in essence, a set of egocentrics who have defeated all rivals with a high level of the animal component of consciousness, oriented mainly in their dissatisfaction with the situation to seize power and its subsequent retention, and they need the population only as servants, and they try with all their might not to provide it with the opportunity for mass development.

And those in power as a whole are trying to maintain power by maintaining the herd instinct of the population, which is focused mainly on survival rather than development, through the maximum possible withdrawal of income from the population, which is always facilitated by the credit policy of the authorities. Thus, by plunging the population into poverty, they guarantee themselves peace and constant prosperity.

But those in power do not think that philistines represent the main base that, under favorable conditions, can produce many creative personalities, thereby changing the essence of the community and the pace of its development, which, for example, happened recently in a number of countries during their comparative short-term stay within the framework of socialism.

Moreover, having begun to destroy the population in one way or another over a period of time, the power elites will finally put an end to the development of society.

The remaining population after the shock of such genocide will finally lose interest in labor, since is possible to surrender to an artificial intellect in servicing almost all its needs and plunge with its help into the virtual world of pleasures, which will quickly free the real world from these idlers, which, moreover, in the vortices of virtual pleasures lose interest in their own reproduction.

Let us now dwell in more depth on the consequences of such a sad state of affairs for the bulk of the population of any country in the world, and, accordingly, on the prospects for social development at the present stage.

It seems that animal consciousness, which is mainly responsible for the adequate functioning of a person in the environment in terms of adaptability to it, relying on reason, as a rule, contributes to routine human activities that do not require non-standard approaches.

This kind of activity, due to its clich, is close to the instinctive-reflex actions of animals, and therefore it is not surprising that in this case the animal component of consciousness guides a person, leaving self-consciousness in the background with its possibilities for creative activity, which are not needed.

Such repetitive activity causes addiction to it, which is fixed in the so-called habits, that is, everyday actions without much thought - therefore close to automatism.

The vast majority of people spend almost all the time of their lives precisely in such monotonous activities that do not require important decisions and abstract reflections based on the analytical and synthetic work of consciousness, that is, awareness of ones own activity for the targeted change of own surrounding and oneself, and not subordinating to routine.

This non-initiative pastime in work and life is thus reduced to daily repetitions, forming habits, beyond which it is very difficult to go beyond and rarely succeed.

Apparently, for this reason, the famous English philosopher David Hume considered habit as the main property of every person (Юм Д. Сочинения в 2-х тт. М. Мысль. 1996. Т. 1, с. 69), although, of course, this is not the case, but for many ordinary people who strive only for a well-fed, pleasant and carefree life, the habit really becomes second nature.

It is this factor that explains the fact that days and years for many people merge into one stream, and a person cannot remember what happened to him ten years ago in the summer or last year in the winter or even a month ago.

Similar life does not actually require self-consciousness in the form of an original design of one's own life, since it does not carry a "mass" of plans, but is based on habit. This life does not even need constant control for it by the animal component of consciousness.

Therefore, such life can be likened to daytime sleep, in which both components of consciousness that control a persons actions in reality practically do not function, transferring themselves to sleep mode, to use computer terminology.

For themselves, they leave the intellect of consciousness, which primarily ensures the viability of the body, and to accompany the routine activities of a person, it is quite enough to have minimal control over it of the animal consciousness and only in the smallest degree of self-consciousness to achieve sporadically some insignificant goals, what in a whole, plunges a person into a semblance of sleep, but only during the day.

In this state, a person, as it were, turns into a rational animal, looking, of course, for some profitable goals for improving the quality of his own life, but at the same time completely obeying the external course of events, all the time adapting to it in the manner of an animal.

However, a person would not be one if he "slept" all the time, that is, he used himself in the habit mode.

Any person, even the most humiliated and undeveloped, is able to recall always, maybe, the few, but significant episodes in his life. And he recalls them, precisely because in these times he acted creative: had being taken important (projective) solutions, had been surprised to something unique, had been outraged by unfairness, had being committed the fatal errors, had meetings with unusual people and phenomena, had loved, had suffered.

In such affairs it is impossible to do without self-consciousness, inasmuch is necessary to correlate with self this visible, i.e., to commensurate this visible with own abilities, will, determination, impressionability, and to speak to himself: "And I so could be. And I understand this. And I am capable to be surprised by this (to be indignant)", and to set to himself the purposes on achievement of something pleasant or the purposes on overcoming of the appeared obstacles, but not to evade from them: exactly this process is the true expression of liberty in a person, i.e., does this living being by the person.

In other words, in these episodes a person loses indifference, moves away from habits, tries to change consciously or intuitively though something in itself even to the detriment to the values recognized by him. Of course, these events cannot but be postponed in his memory, he is proud of his behavior in these episodes, or he regrets about the incident.

Thus, the "productivity" of each human life in relation to a radical change of own consciousness, as a rule, is extremely low. This circumstance is understood by individual religious faiths (Hinduism, Buddhism), which do not stop the journey of soul on one human life.

Nevertheless, religious faiths do not suspect about the true destination of this travel and do not see the true basis of Creation.

Whatever it was, but the periods of "waking up" are the most striking manifestations of consciousness in a person, that means its true free expression, often amazing of him oneself, and therefore - memorable.

Those in power also possess animal consciousness, but its level is higher than that of any ordinary person, thanks to which representatives of the power elite broke out of the gray ranks of philistines, focusing on the aspiration to profitably adapt to the current situation in order to obtain, like animals, the most pleasant sensations. And exactly power gives them these most pleasant sensations. Therefore, their awareness of themselves is limited to the struggle for power, during which they lose kindness, sympathy, selflessness and all other traits of altruism, which they do not need in a constant struggle in which the strongest survive, and the rest become by their servants.

Thus, the difference between these individuals and philistines lies mainly in the fact that philistines, with rare exceptions, are characterized by a weakness of both animal consciousness and self- consciousness, while representatives of the power elites are distinguished by a high degree of animal consciousness, thanks to which they are always inclined to dominate in society, and therefore, by hook or by crook, they always strive for power.

Therefore, it is not surprising that, with the achievement of a high level of technological development, the catastrophic lag of both philistines and those in power from true - spiritual values, stimulated by the dominance of animal consciousness in them, may well bring down the whole world into the abyss.

That is, the lowest consciousness, prevailing both among representatives of the power elite and among the entire mass of philistines, on the one hand, pushes the supranational power elite to radically resolve the issue of catastrophic, in its opinion, population growth, suggesting its radical reduction, especially since work for this population is not expected, and, moreover, it only uselessly consumes the planets resources, giving nothing in return.

Such low-level and trivial solution to this issue indicates that the power elites, sensing the imminent breakdown of their usual life under capitalism, are trying to preserve it in such a primitive way, not understanding the reasons for the advent of an era of widespread chaos.

On the other hand, philistines, who are politely called people's masses, are mainly disoriented and submissive to the authorities, preventing even the thought of their own change for themselves.

It became noticeable that these masses, which have become the lethargic and fragmented, lost their fighting spirit and enthusiasm in resisting their oppressors in the face of the ruling clans. If there are indignations, then they occur on national or racial grounds, and "color" revolutions are inspired by the same oppressors in their own interests.

The technological upsurge coexists with poverty, downtroddenness and illiteracy of the population of even developed countries. For example, in the United States, the number of illiterates is about 50 million.

As a result of this state of society, in fact, the uncontrolled power elite, taking advantage of the latest achievements in the field of high technology, quite naturally has planned for themselves and in some places even began to exercise total control over the population, trying to digitize it, discredit the family, gradually eliminating it, and deprive the population of property It assumes that population will be given certain benefits depending on the behavior of specific individuals, which this elite considers correct, up to the selection of this population.

This process has already begun in China and has been going on there for at least 6 years, and the preparation of the rest of the world, with the exception of African countries, for this digital concentration camp for the needs of the power elite, which is essentially pitiful in its mental abilities and culture, was carried out for two years with the help of frightening the population with a new type of viral flu, and it is quite possible that this infectious virus was specially bred, fortunately there are a great many bacteriological laboratories in the world, and the basis for the currently ongoing global experiment on people is many years of work on the study of the human genome. It turned out that science was unable to understand all the mechanisms of action of the genome, but its representatives can already spoil it.

Thus, it is quite natural for itself, this elite is going to reduce the population several times to reduce the consumption of the remaining resources of the planet by the population, and the main way of this reduction may be to sterilize the population with medical drugs under the pretext of saving it from supposedly fatal diseases, and to digitize the rest of the population with the help of modern computer technologies, putting each of its members under control to dictate to him the appropriate behavior, especially since the main work will be performed not by the population, but by artificial intelligence.

That is, every possible help in this project of the actual genocide of the population with its transformation into voiceless and thoughtless slaves for the absolutely unworthy needs of the ghouls in power, who believe that they will retain their power by implementation such stupidity, reducing all achievements of humanity and its culture to zero, is offered by science, subject to these scoundrels, which provides specialists and equipment to destroy the bulk of the population and bring the remaining part into obedient blockheads, divided into a kind of castes depending on the degree of obedience.

This idiotic project aimed at preserving power for worthless individuals is a typical utopia, since it, like capitalism, which has lost its incentive for development, lacks this very development, which is always built on contradictions, but they are not here.

In this case, which is beneficial, how it seems at first glance, for the ruling elite, people turn into a herd, which this elite grazes for the sake of obtaining certain products for themselves from this herd, not giving it the will in order to avoid its own elimination.

Naturally, such artificial formation will degrade extremely quickly in all its parts, since it loses the ability to receive updates in the form of certain innovations in both technological and cultural spheres, especially since this post-capitalist society will parasitize on artificial intelligence, which, as it is supposed, will replace the human intelligence, that in fact will eliminate the human creativity, thereby depriving society of progress.

Along with that, the actions of science according to a method of processing and transforming information that is specific only to it leads, to the acceleration of the development of a technological civilization, condensing its own time within the calendar time, which is an inevitable consequence of an increase in information flows consumed by science, contributing to the capture of more and more spaces by the human activity.

In this case, the technological progress is combined with the compaction of civilization's own time, which cannot but end with its disappearance, or rather, the arrival at the point of singularity, at which the existing technologies cease to operate, and this process is in agreement with the specified decomposition of society.

It is for this reason that the hopes of the ruling elites for some new post-capitalist form of the existence of civilization in the form of the state of Campanella, where they will prosper like the Roman patricians among the host of slaves, are in vain.

There is no left own time for any forms of the current civilization, since the contradictions that moved it earlier, disappeared, and artificial inventing of contradictions is impossible for any mind.

Therefore, the development of consciousness within the framework of the current civilization has become impossible. And this means that this civilization has become unnecessary, no matter how unpleasant it may be for the same science, which turned out to be unable to predict such turn of events, because it relied on humanitarian foundations that put a temporary person and his temporary civilization at the forefront of existence, but not eternal consciousness, and assuming, as a result, the existence of his civilization to be eternal, while in the world of events everything finds its end, but along with that it can resume through a corresponding pause on a new basis.

Chapter 4.

What role does inequality play in human communities?

Is it possible to equalize everybody in the aspiration to build a fair society or is it impossible? What role does inequality play in society - is only negative? In which sectors of society there is practically no inequality?

It is curious that for several thousand years both the oppressed people and the progressive part of intellectuals, starting with Plato, fought in every possible way to establish a fair social system based on the equality of everyone, but to no avail.

Nevertheless, no one particularly doubted the possibility of establishing equality, since coups and rotation of managerial personnel seemed to clearly show that there was not such a big difference in the mental abilities of individual representatives of these personnel, with rare exceptions, such as Tamerlane or Napoleon.

So, it went right up to Karl Marx and Joseph Stalin. The last tried to really bring Marx's ideas to life to establish a truly just society for several decades.

What happened in the end, we are well aware of.

The idea of universal equality and building a just society failed miserably due to the independent return of socialist countries to the fold of capitalism without the objection of the peoples of these countries.

But everything is not so simple, because the representatives of the power elites, who control directly or through their managers the course of events in states, are indeed approximately equal in their energy, quick-wittedness, sensitivity, impressionability, decisiveness, the degree of sociability, the ability to pry, dominance, perseverance, the cooperation in actions, which in their totality, level and relationships constitute individuality, and they also cannot do without life experience, some skills, a certain degree of abstract thinking, the ability to communicate in the form of articulate speech, will and even a certain amount of creativity. True, the latter is more manifested in the intrigues, wars and intricacies of politics. Otherwise, these figures would not penetrate into power structures and they would have to do other things, but it is more suitable for them, like all animals in the pack, on the one hand, protruding their merits, on the other hand, derogatory behavior in front of higher ones, without which they will not be able to approach power and, moreover, will not be able to strengthen in it.

In addition, all these representatives of power, identical in their desire to stay in power by any means, are so, willy-nilly, busy with their affairs in the struggle for it and strengthening in it, that they somehow have no time to engage in specific organizational affairs or think about the suffering from the position altruism, which they dont need due to the specific nature of things in this jar of spiders. Therefore, we have to hire managers, whom they entrust with specific affairs, but strictly control them and quickly change them at the slightest deviation from the desires of these power-hungers.

All of them are equalized in their qualities due to the content of their activities, which mainly boils down to the seizure of power, its retention, as well as leading the country's population to obedience mainly by deception and small handouts, changing places with each other in power structures, but, nevertheless, mostly remaining in them and even dragging their, most often mediocre offspring into them. That is, this activity does not make it possible to unfold to the abilities that they may have, due to monotonous classes to deceive the population and the search for methods of holding power as long as possible, as well as rather rapid degradation both mentally and emotionally precisely because of the self-centered and adaptive basis of their activities.

Looking at this audience, you involuntarily come to the conclusion that it would be nice to remove them from the stage altogether, or really equalize them with everyone else, at least in terms of income.

So it is not at all surprising that the constant struggle of both the masses and the best representatives of the intelligentsia to equalize everyone on the basis of the slogan of the struggle for justice in view of the constant contemplation of this domineering, but not at all the thoughtful public.

But, after all, bad luck, nothing happened to this equalization earlier, and it does not work now. And all these cunning, selfish, vile and completely deceitful parasites turn out to be unsinkable for some reason.

Therefore, it makes sense to try to find out the root cause of this circumstance, as well as the results that come out of it.

*

The development of all living things depends to a large extent on randomness, which manifests itself in the influence of the environment surrounding it on the genome of a living being, as well as in the form of errors in the process of RNA replication and recombination.

As a result, genome mutations that occur can affect a living being either fatally or by developing it towards more successful adaptation to a changing environment in all available ways, manifesting itself in a variety of forms.

It is known that the living organisms, unlike nonliving ones, have a set of characteristics: metabolism and energy, the ability to grow and develop, reproduce, and maintain a certain composition. In addition, they are characterized by the presence of a self-regulating metabolic system, and they have the ability to accurately reproduce their own metabolic system (DNA replication, its template copying and specifically determined synthesis of enzyme-proteins).

Strictly speaking, this development of the living beings within the framework of adaptation to the environment no longer occurs entirely accidental, but under the influence of the factor of activity inherent in every living being, which specifically comes down to a kind of the automatic correlation of oneself with the environment due to the constant entry of data from this surrounding through the senses, which are processed in the appropriate center or centers, providing information on how to apply to this environment in order not to perish, and also, if possible, to improve ones position in it.

In other words, this active and almost constant correlation of oneself with the environment occurs due to dissatisfaction with what is, in order to try to get into more acceptable, safe and, possibly, convenient conditions for existence and reproduction.

Such aspiration is characteristic of all living beings, in contrast to inanimate objects, due to their ability to receive, process, use and transmit information, which, in particular, is reflected and accumulated in the genome of each cell of the body, gradually complicating and consistently changing the entire organism, creating different types of living beings depending on conditions, in which they are located, with one or another ability to develop due to the inevitable dissatisfaction with what is available for the sake of, perhaps, something better - warmer, more pleasant, nourishing, safe and conducive to reproduction, but in conditions of constant competition, consisting mainly of eating each other.

Thus, it is characteristic of living beings, in contrast to inanimate objects, that in them, thanks to the specified perception of information, a combination of the unforeseen, that is, random, and a very definite dissatisfaction with the present of one kind or another.

In other words, randomness and determinism in the form of the certainty of actions are the basis of the existence of every living being, since it is inevitably exposed to the influence of its own surrounding.

In particular, the knowledge of laws by a person, which are by no means comprehensive, is not able to eliminate this basis, but at the same time, the certainty of the human actions, unlike other living beings, does not depend entirely on his environment (the exceptional adaptiveness of these beings), but it also depends on his knowledge, mood, sympathies, fantasies, sensitivity, degree of prudence, will, curiosity, interests, creativity, goal setting and other properties of his self-consciousness, which may be opposites to the usual focus on adapting to the environment.

In more detail, this state of a person in comparison with animals can be characterized as follows.

*

Ordinary living things, based in their actions on instincts and reflexes, and consuming only sensations, are apparently limited in the consumption of information flows and their own fullest expression.

In other words, evolution integrally represents the gradual accumulation of diverse, more or less complex living beings, appearing and disappearing in the course of natural selection over billions of years. These creatures are characterized by complete unity with the environment, that is, they are not able to independently separate from it precisely due to the fact that the program of actions recorded in the genes of each living being determines it as one of the dynamic elements that make up the living environment, and the only support of this being is instinctive reflex activity, but not consciously-targeted effect on the environment and oneself.

This idea can be understood by analogy with the operation of a computer in accordance with various programs, the introduction of which changes its properties, but which the computer is not capable of generating on its own, since it does not interact directly of its own will and considerations with its own environment, that is, consciously, but is a tool of its owner, which he can turn on and off.

If we nevertheless allow the emergence of such independence, then the absence of similar transformation, for example, in chimpanzees over millions of years, whose genome differs only 1% from the human genome, becomes inexplicable.

As an example of such a change in the genetic program, we can note the emergence of certain zones of the human cerebral cortex in contrast to animals, in particular, the zone responsible for the function of human communication. namely: correction of the FOXP2 gene allowed the hominid at one time to make the sound communication they had more articulate, unlike animals [1].

However, a person, having separated from the animal world, at the same time could not help but remain in it for purely physiological reasons.

As a result, a being gradually emerged with dual consciousness and, accordingly, a brain that was changed in its structure compared to its animal ancestors.

One part of this brain retained the characteristics of the animal brain with its egocentric focus primarily on ones own survival and dominance using instincts and reflexes, the other, having changed in volume and structure, allowed a person to go beyond just instincts and reflexes towards project and target thinking and altruism based on abstract-figurative and at the same time logical thinking, which allows, in its specific combination, to make creative decisions.

Confirmation of the emergence of these abilities only at a person was shown by recent studies of the brain, according to which it became clear that this kind of human cognitive abilities are provided, unlike animals, by the presence in the brain of areas that are capable of not only receiving and transmitting information, but also creating new information based on received information.

In particular, compared to monkeys, the number of convolutions in the human brain, which provide a greater degree of molecular activity in the communication connections between neurons, has become much higher.

Everything else: the ability to labor together with fellow tribesmen, coherent speech, creativity, interests, curiosity, etc., is developed as a result during a certain and relatively not very long period, fixing the symbiosis of the lowest (instinctive-reflex) together with the highest (consciously-targeted) forms of consciousness and body, thereby producing a developed mind, strengthening self-consciousness, as well as producing a driving force for the accelerated development of new creatures and their communities due to the antagonism that has arisen between the lowest (animal) and the highest forms of consciousness [2].

In other words, the additional program, which has been introduced into the genome in some way, marked the beginning for emergence of a few million years ago of the prototype of a person in the form of several variants of hominids, who were capable to understand themselves, or to determine own ego, that is, those who are able to switch to some extent and to initiatively-target behavior. These prototypes of a person were being changed a few million years in accordance with the natural selection and, partly, the conscious selection in the course of another interaction with the environment in comparison with apes: their brain have increased, inasmuch was necessary to solve the complex problems of a reorganization of an environment by means of instruments of labor, hunting, a household etc.); their extremities have changed (hindquarters have being adapted primarily to walking, because of the wandering way of life of hominids, having turned into the low extremities; forelimbs have being adapted to the manufacture of artificial tools of labor and handling with these tools); larynx has being transformed into the direction of the highest fitness to the sound verbal communication, that significantly has increased the efficiency of collective action during hunting, cooking, raising children and so on.

Representatives of the biologists-evolutionists consider that the happened changes are the result of the random mutations.

This statement in itself is a highly controversial for a variety of reasons.

First, mutations before emergence of a prototype of the person were manifested and acted only within reflex and instinctive activity of the living beings, and they aren't capable to lead away these beings beyond limits of similar activity for any period of time.

I.e., the random character of mutations means for the living being an opportunity only to adapt to the environment, but not a possibility to go beyond the environment limits.

It is senseless for this reason to consider mutations as the major through factor, which has led finally to transformation of a bacterium into the living being, which is largely outside nature to the person.

Nevertheless, the evolutionists insist on this - exaggerated - role of chance, refusing to understand that a source of emergence of self-consciousness can't be a natural (random) set of such program into a genome, which gives not the best adaptation of the living being to the environment, but, on the contrary, in the end provokes as a result aspiration to complete separation of the living being from nature.

The mutations in the living organisms are manifestation of interaction of organisms with the environment, i.e. with other organisms and inorganic compositions. By means of this manifestation the organisms enshrine in the programs, which are written down on protein compounds in a genome, of a positive reaction for themselves of this interaction, got as if accidentally. However, this "random character of the event" for the living organisms isn't casual at all, inasmuch the difference of the living organisms from the lifeless complexes consists in ability to search of the most acceptable conditions for themselves by means of trials and errors due to the constant striving of a living being for a better arrangement in life, reflected in dissatisfaction with the present, which the inanimate is not capable of.

Therefore, each positive random change, which is reflected in structure of a genome, means the accumulation of number of these spontaneous "search" changes, inevitably leading with achievement of a certain limit to the qualitative changes of the organism. However, any natural processes have natural borders, consequence which is the fact that transition of quantitative casual changes into qualitative structural transformations is closed in the established natural frames: in this case - within reflex and instinctive adaptive actions of all organisms, that represents the only possible manifestation of consciousness at the level of casual changes (mutations), consequence of which is only search of more acceptable conditions for existence by method of trials and errors.

This manifestation of consciousness is the only possible, thus, because usage of new communications by an organism, positive for reproduction, in effect, means the gradual formation of only conditioned reflexes on the remembered irritation, reflected on the phenotype.

On the one hand, the similar phenomenon has no relation to an arbitrariness, and it cannot be classified as purely coincidental.

On the other hand, consciousness of a live organism at this level of development, i.e., in the presence of the program capable to initiate only reflex and instinctive actions, in itself isn't capable to move to a new level of consciousness, which differs in ability to free expression of itself, i.e., to the independent and initiative transmition of what is present into what is absent, but wants to have.

Therefore, the selection on the basis of random variations of code of protein compounds and the corresponding formation of set of genes which in turn can give millions of additional protein connections, , and the number of variants of interaction of these protein complexes increases up to astronomical sizes, is capable to give only a basis for introduction of the program, which opens a possibility of an exit of this most perfect, but still purely natural being, on other level of consciousness, allowing to this being to turn from a natural being partly into the entity outside nature.

Probability of a random selection out of existing billions of variants within any conceivable term of one compact program for consciously-target activity of the being, in this case, a highly developed primate, is close to zero.

This factor in itself, apparently, means an artificial way of the installation and fixing of the new program in this set of genes with billions of options of programming, what senseless evolution is not capable of.

Randomness and the highest consciousness (consciously-target expression of consciousness) are antagonists in the respect what, if the subject, having the highest consciousness, is mistaken, then he will be is capable to understand the mistake and to correct deeds, significantly having accelerated own advance on the way of development, while the random is some kind of edge of consciousness, presenting the essence the lowest part of consciousness. Consciousness uses the random if it doesn't know what and how to do at this level of development, but, accepting case in attention, though and slowly with kickbacks and zigzags nevertheless moves ahead.

Randomness, more tending towards chaos, isn't capable to be a reliable support for a structural order, breaking its all the time. Therefore, giving continuous changes to the living environment, it promotes the continuous destruction of the prevailing order, forcing the living beings to obey to itself completely, especially without reflecting. The basis of this is reflex-instinctual mechanism of action, which is the same for all sentient beings.

However, it is required to Creation both destruction and more or less successful creation which can satisfy consciousness, having given an incentive to its development by removal from senselessness of existence only on level of consumption of sensations.

Thus, in Creation the most succeeds concerning the acquisition of meaning implications in conjugation them with sensations is only who can figure how more effectively to destroy or create something.

This can be facilitated not by random procedures and not by some kind of order, the indispensable condition of which is stability, but only by creativity and self-activity, which always lead to a relatively rapid achievement of the expected or unexpected result, harm, benefit or even a small meaning of which can only be understood by a being with these properties, that is, a self-conscious being.

This means that the certainty of action, or the determinism, expressed in dissatisfaction with the present, characteristic of all living beings, in a person is complemented by initiative and creativity within the framework of already realized dissatisfaction with the present.

Therefore, no one and nothing is capable of creating and destroying most effectively, except for a subject who has both consciousness at the level of sensations and self- consciousness.

Thus. the appearance of a being with two levels of consciousness as a living and freest representative of the active, effectively forming an environment (beingness) from the passive for oneself in Creation, that is, the pearl of beingness, is an inevitable manifestation of the practice of the active (consciousness) among the passive (inanimate).

*

Since consciousness acquires its greatest expression in the brain of both animals and humans, in so far it is there that the differences between them manifest themselves in the weight of the brain itself and in additional structural sections of the human brain responsible for the articulate speech, associative thinking, and proactive and creative activity with the acquisition of new knowledge and so on.

However, the results of long-term mutations, heredity, diseases, certain external factors, such as climate, mixing of different races or tribes, developmental delays caused by the outlying location of some communities, lead to significant differences in the structure of the brain of individual people, both according to the size of certain sections and subsections of the brain, as well as the formation of additional sections of the brain.

The number of molecular connections between neurons can also differ significantly, especially since the continuous change of trillions of emerging and decaying connections between neurons of the human brain by electrochemical means, in contrast to electrical impulses used in computers, leads, among other things, to significant deviations in its structure.

As a result, the brain of some may have sections that allow a person to think not only variably, but also to show considerable mind, up to a high degree of creativity, while others may have a high degree of altruism, or, conversely, increased egocentrism. It may also differ in memory capacity and other individual features.

According to the latest scientific data, the differences between the extreme variants of the quantitative variability of individual fields of the neocortex of the frontal region are approximately 300%, the parietal region - 40%, the limbic and inferior parietal regions - 200-800%, the quantitative differences in the subcortical centers of the brain reach 150-370%, which involves countless options for individual behavior. The result of this variability and changeability of the brain, when the number of neurons in the same brain structures of different people can vary by 15-8 times, is the uniqueness of each person and, accordingly, the possibility of unique ways of developing specific solutions and ideas.

In particular, the famous scientist in the field of brain research S.V. Savelyev believes that the main source of the personal uniqueness is the subfields of the fields of the cortex of the hemispheres, which leads to a misunderstanding among people of the inner world of each other, especially since in part of these subfields centers are concentrated that determine individual character features, habits and innate human tendencies. More than 40-fold quantitative differences in morphofunctional centers of the human brain create such changes in human behavior that cannot be compensated for by education or upbringing, which leads to the emergence of insurmountable barriers between people. And this circumstance is aggravated by the fact that the cerebral cortex can consist of small and larger cells [3].

Alas, these differences in the morphofunctional centers of the brain may well create the inability of a significant number of people to think quickly and creatively, especially since the set of brain characteristics that provide, in particular, a high degree of creativity or even quick wits, is not so common.

Therefore, most of the population poorly perceives and understands incoming information, and some are not at all capable of learning, even to the point of dullness, showing indifference to everything that happens.

Of course, this is not always due to flaws in the structure of the brain, for example, the small size of a number of parts of the brain responsible for the rapid and efficient processing of incoming information, and due to the fact that this information is or is practically absent, as is the case on the outskirts of civilization, or these flows are insignificant or largely falsified, and also because of the fact that the vast majority of people have no time to think creatively - they are busy all day only feeding themselves and their own family, and they cannot get an education worth a lot of money and thereby escape from the shadow of problems only of survival.

Be that as it may, the positive structural features of the brain regarding the abilities that a person can show constitute a natural talent base in different fields of activity, on the basis of which they themselves will be able to prove themselves, or they will be able to be identified in one part or another of the community.

In addition, the structural features of the brain allow them to be tied to certain types of consciousness, which not only indicate the inequality of people in their mental, creative and emotional abilities, but also provide an opportunity to demonstrate their belonging to various social groups, which are especially significantly affecting the course of development of civilization.

Moreover, in the course of the development of civilization, which arises only at the appropriate level of human self-consciousness, a person in his communities begins to try not only to use the environment quite consciously for his own purposes, but also draws attention to himself as a phenomenon that can change in its intentions completely arbitrarily, then raging, then benefiting, then destroying everything around, then spiritualizing him.

Similar contradictory being in its various "copies" in its dual consciousness has already got out from purely biological delayed evolution, which is based on the genome mutations and the dissatisfaction with natural self-centered consciousness, but only partially - in its self-consciousness, capable of arbitrary thinking. However, this same consciousness remained in its animal form the same predatory, malicious and ungrateful.

As a consequence, the peculiarities of the consciousness of specific people, manifested in the innate characteristics of the brain and the developed social instincts of a competitive society, involuntarily force them to be distributed into separate groups in which these characteristics find the most effective use.

That is, within the framework of civilization, it is no longer predominantly the purely biological slow selection of the evolutionary type, based more on chance, also characteristic of the animal world, that begins to operate, but the conscious or not the extraction from the general mass of the population of those persons, who due to innate qualities, as well as emerging interests and favorable circumstances, are more of all, gravitate to those activities that most satisfy them.

There is a kind of the extraction from the total mass of the seemingly homogeneous population of those persons whose dissatisfaction with surrounding finds support both in itself and in external circumstances.

The above illustrated the fact that the brains of some people may differ from the brains of others more than significantly. The situation and the situation occupied by a person can change noticeably in a competitive society.

As a result, extraordinary people seek to use both their extraordinary qualities and the situation for their own benefit. And this promising benefit for such original persons is manifested for them in accordance with a certain combination of the deep egocentrism of their animal component of consciousness and the altruism of self-consciousness in three main positions: the aspiration for power, the aspiration for fairness, the aspiration for new.

By itself, this extraction of persons within the competitive society (civilization), unlike the world of animals, begins to quickly change this new education due to the introduction by them of cultural and technical innovations in the space of permanent conflict situation of confrontation between those in power and the opposition to it.

Thus, competitive human communities (civilization) fall into the space of the accelerated development, i. e. the own time of civilization is significantly being compacted in comparison with the previous one.

This kind of the extraction invariably produces groups that are relatively few in number compared to the general population, but that most influence the development of society as a whole, namely:

- a layer of creative people ensuring the cultural, scientific and technological development of civilization;

- the power elites governing in communities of any type;

- the informal opposition, counteracting any power elite.

Nevertheless, it should be noted that the rest of the population, engaged in ordinary work both physical and mental in the spheres of various professions, is not inclined to lead a nervous life of the layers that somehow participate in the development of civilization. Most of it is concerned with banal problems of survival, and the rest prefer to achieve comfort and advantageous positions in the structure of society, interspersing the pleasures of a pleasant pastime with equally pleasant connections with the opposite sex, trying in every possible way to remove the creatives and other smart guys who interfere with this process.

But they are unable to cope with these troublemakers, as evidenced by the development of civilization, paradoxically providing these at best neutral mediocre with more comfort and a range of pleasures.

However, in the environment of this ordinary population there is always a reserve for updating the decreasing of developing layers, since extraordinary persons appear in it necessarily, who are bored to lead such a monotonous life within the framework of nutrition, reproduction and rest, since they have the ability to do this, thus saving civilization from stagnation, although for periods the philistines manage to suspend development, but, in general, it goes with acceleration, which we observe, until the accelerating own time of civilization leads it to the point of singularity and the corresponding collapse [4].

*

As for creative personalities, the effective manifestation of creativity in a person requires such personality traits as not bad quick-wittedness, sensitivity, impressionability, decisiveness, an ability to pry, dominance, perseverance, and such personality traits as a high degree of curiosity; not necessarily, but preferably, a clear head; knowledge corresponding to awakened interests; strong will; some financial support; not too bad memory, as well as certain innate abilities corresponding to public interests and the current situation; free time, but formal education is not necessary, since self-education exists.

However, the main system-forming factor for creativity is a deep-seated feeling of dissatisfaction, which comes to people mainly from the limbic structure of the brain, which forms its basis, common to all animals. It provides those aspirations of consciousness that are focused only on nutrition, reproduction and the creation of greater convenience for ones own existence due to the initial egocentrism of natural consciousness.

Along with that, this deep-seated feeling is combined with the altruism of their self-consciousness, the dissatisfaction of which with insufficient social comfort, the development of science and culture, reaching a high degree, demands that the achievements of civilization and culture be extended to everyone.

This very feeling of altruism is formed in the human brain, apparently, in the supramarginal part of the frontal lobe of the brain, weakly marked in monkeys, which is also responsible for the manifestation of self- consciousness and communication with fellow tribesmen, including speech, thanks to which Neanderthals already showed concern for helpless fellow tribesmen who are unable to obtain food on their own [5, p. 592].

But in this case, the properties of individuality, determined by the animal form of human consciousness, dominate, since the activity of these people manifests itself mostly instinctively, without much thought, giving, nevertheless, the most creatively active persons of all living.

Although, of course, a significant role in the effectiveness of creativity is played by a kind of resonant coincidence of the interests of a given subject of activity with his natural abilities, reflected in the design of the brain, as well as the ability to use the insight procedure, which provides a break from known ideas to new knowledge and approaches.

Nevertheless, the noted combination of characteristics of individuality and personality of persons, which is based on a pronounced egocentrism of animal consciousness in the combination with a level of altruism of self-consciousness close to it, regardless of the presence of talents or even the abilities, invariably attracts them to creative activity, although it does not always give a positive result.

However, such traits of personality and individuality for some persons as the quality of mind, curiosity, will, diligence-laziness, self-confidence-self-criticism, politeness-rudeness, responsibility-dishonesty, conviction-unscrupulousness, as well as quick-wittedness, sensitivity, impressionability, perseverance, decisiveness, one or another degree of sociability may experience significant fluctuation, affecting, in particular, in the effectiveness of activities of the creative personalities.

It is also very possible that the relatively high efficiency of the cognitive activity of creative individuals is influenced by the development of DNA loci from the side of genome characteristics, since disturbances in them lead to the development of schizophrenia and autism [6].

In addition, as recent studies have shown, the effectiveness of cognitive activity is affected by a lack of dopamine (the hormone of joy), which suppresses seemingly useless neural signals, which allows you to find yourself in the field of non-standard connections and unusual relationships when searching for solutions to problems.

The effectiveness of the creative activity is significantly influenced by the phenomenon of innate photographic memory, which allows one to reproduce the past with absolute accuracy. The brilliant innovator Nikola Tesla and the outstanding composer Sergei Rachmaninov had such a memory. A high degree of activation of the posterior parietal cortex is responsible for this ability to process visual signals for long-term retention of images.

The corresponding parts of the brain, highly developed, can create the effects of long-term memory of images, which is important for painters; sound memory effects, which composers and conductors cannot do without; the effects of preserving and distributing aromas and odors, which is inherent, for example, in perfume creators and wine producers (sommeliers).

As for more specific examples of the influence of brain structure on creativity, it can be noted that Albert Einstein's brain, dissected after death, was distinguished by the fact that its part - the inferior parietal lobe - responsible for mathematical and spatial thinking, was larger than its average size. In addition, the density of neurons in it was above average, which, together with the developed corpus callosum, suggests an active exchange of information between the hemispheres of the brain.

A recent study of the skull of the brilliant mathematician Rene Descartes also showed a larger size of the frontal lobe, which is responsible for abstract and creative thinking, compared to its usual size.

The greatest probability of a rather vivid manifestation of creativity in people, even without the presence of pronounced abilities in them, is found in support of the above considerations about the dominance of self-centeredness in creative persons, in the case of an increased degree of connection of their aspirations and interests with the limbic component of the brain, which controls the instinctive actions of a person [7].

At the same time, the effectiveness of creative decisions and actions depends on the capabilities of the brain neocortex and the manifestation of certain abilities, as well as the social altruistic orientation of a person, without which instinctive behavior acquires a purely negative color of inadequate actions, for example, in the field of crime or goes towards the lust for power in its various forms.

*

If we characterize the power elites in their manifestation in public life, then these creatures are the most amenable to natural attraction to the best adaptation to the environment in their desire to survive and create the most suitable conditions for reproduction and food, encoded in the genome.

In other words, altruism is practically absent from their self-awareness for various reasons. It can be drowned out by circumstances that dictate that for the sake of survival or for a large reward it is necessary to completely lose a sense of dignity and begin to obey any superiors without question. But for the largest ranks in the power elite, another additional basis is also characteristic, consisting in the underdevelopment of the supramarginal part of the frontal lobe of the brain, responsible for the manifestation of self-consciousness in terms of altruism, which manifests itself in the ease with which they start as feuds among themselves, so and wars for this or that prey or simply for maintaining their own power, despite all the troubles and sacrifices befalling society.

Therefore, the consciousness of representatives of the ruling elite of any type of society is reflected on such properties of individuality as a sufficient share of quick-wittedness; sociability up to servility; a tendency to deception in the form of distortion of information and dexterity in its presentation; acquired professional skills; as well as on such personality traits as a sufficiently strong will; self-confidence; unscrupulousness, expressed in cunning and treachery, as well as a significant share of irresponsibility, expressed in experiments that seem beneficial to themselves, but clearly harmful to the population.

As a result, these subjects gain an advantage over the rest the more inert members of the community in the form of ordinary people, highly moral intellectuals of any kind, and other members of the population who are sluggish or preoccupied with other matters, and who are not able to deftly push aside or slander their opponents, as well as really enjoy the humiliation of the lower ones, and at the same time endure mock from the side of own bosses.

Their personality is significantly reduced, since altruism, that is, kindness, friendliness, empathy, compassion, mercy, expressed in disinterested concern for others, is practically not characteristic of them.

They compensate a lack of mind by involvement of numerous advisers, but, because the decisions ultimately has to be made by them, so far as they, as true creators of own happiness, at first consider them from a position of the personal (corporate), but not the public good with a lurch towards retaining power, gaining a greater degree of their own domination and the acquisition of all sorts of benefits, littering, besides, the leadership of the various managing and economic structures with own mostly incompetent offspring.

From the point of view of the structure of the brain, such an amazing lust for power, combined with a hidden disregard for morality for certain individuals, is explained to some extent by the dominance in their consciousness of animal self-centeredness as a result of the increased influence of the limbic complex of the brain, which controls instinctive actions, and a certain inhibition of the altruistic part of self-consciousness, which is influenced by underdevelopment they have the supra-marginal part of the frontal lobe of the brain, which is precisely responsible for kindness, friendliness, empathy, sympathy, mercy, sacrifice, selfless care for others [5, p. 592].

As an example of inhibition of the altruistic part of self-consciousness, reflected in the frontal part of the brain and a high degree of egocentrism, expressed in a high degree of dominance, reflected in the increased influence of the limbic complex of the brain, one can cite the results of dissection and study of the brains of Lenin and Stalin, which were of normal size and weight (1330 grams) without signs of any structures conducive to the manifestation of both genius and a high degree of altruism.

It was the lack of altruism of self-awareness that contributed to the use of the power they had to achieve clearly dubious goals - to control the course of history without regard to colossal and, for the most part, futile human sacrifices, while not disdaining to use various and often murderous intrigues in order to maintain their own power. Moreover, they both made a mistake, which consisted in their undoubted belief in the equality of all people, on the basis of which they wanted to build a harmonious society called communism, where all cultivated, educated and well-fed people, without exception, would solve exclusively creative problems, and robots will do the rest. Both of them did not think about the fact that a person, to the extent of his individual and personal characteristics, may not want anything, because he already has everything, and fall into marasmus instead of development.

*

In contrast to the power elite, in the course of social development, a kind of the informal opposition automatically appears in all developing communities.

This opposition has nothing to do with the official opposition, and its representatives can be found in all strata of society, and they are characterized mainly by the following.

The informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant higher consciousness, expressed in a high degree of altruism of their personalities, - have never joined and will not join to the hypocritical and self-interested governing elite of the state, especially since they are characterized by a sense of self-esteem that does not allow them to please their superiors.

In other words, the already achieved level of higher consciousness, expressed in the altruism of their personality, does not allow them to commit mean deeds, putting material goods in the last place among the values of life. Therefore, they will always expose the unscrupulous, hypocritical and thieving powers that be, fight for the rights and civil liberties of workers, involving them in this struggle as widely as possible.

Thereby, their opposition to imperious elite does not allow society to freeze in place, being reflection of antagonism of the lowest and highest types of consciousness in each person.

The struggle between them when the passive behavior the most part of the rest of the population occurs continuously with the dominance of a more energetic governing elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.

A people, willy-nilly, are involved by energy of this struggle into a forward motion, which can also be evolutionary at the consent of the power elite with the opposition from the nonconformists-intellectuals to certain compromises in the interests of the working masses, but it can jump into a different course if there is no such agreement, which is reflected in the public consciousness as a clear injustice, transforming into a more or less successful attempt to remove the ruling elite from power upon the occurrence of suitable conditions.

Thus, the informal intellectuals are characterized by such features of individuality as a high degree of sensitivity, impressiveness, the desire for communion with the masses, the ability to pry, but they are not too often decisive and quick-wittedness.

Their personality is also largely the opposite of that of those in power. They are convinced that they are right in the struggle for the people's good, but they are not always critical of their ideas, which are mostly utopian. They are ruled by altruism. Therefore, most of all, they care about the good of the people, which, however, they do not really understand, since they unite this disunited and contradictory community into a single whole, presenting this whole as the oppressed, who must defeat the oppressors and rest on this in the goodness of the earthly paradise finally achieved.

Of course, such unproductive actions in relation to career, and often life, should be based on a rather significant basis, except for disgust with the actions of authoritarian or democratic rulers and their environment.

And this foundation, as well as their opponents, seems to be in the same marginal part of the frontal lobe of the brain, which should be developed in them to a greater extent than in the rest of homo sapiens, not giving rest for these noble altruists, which are forever defending the weak, oppressed and offended by one or another injustice.

In addition, recent experiments have shown that some degree of altruistic behavior is determined by the activity of neurons in the anterior cingulate cortex, which is responsible for decision making and the ability to experience emotions. That is, this part of the brain is not activated if it is intended to make an effort for ones own benefit, but it is activated if with a corresponding emotional uplift in the case of not strengthening ones own well-being, but for arranging well-being of those suffering from it. In addition to this neural activation, it was determined that in altruists the region of the superior and inferior temporal sulcus of the brain was more activated than in egoists.

Confirmation of this kind of altruistic behavior of these mostly nonconformists is their confidence that the decisive factor in social evolution is not the struggle for survival, but the struggle for existence in the form of cooperation and mutual assistance. That is, their consciousness is dominated by a purely altruistic component of self-awareness, which dictates to them, first of all, not dissatisfaction with their own life, but the desire to establish universal happiness and well-being without any restrictions associated with intellectual or social inequality.

At the same time, the predominance of altruism in self-awareness is also determined by the fact that the connection of their aspirations and interests with the limbic component of the brain, which controls the instinctive actions of a person, is significantly weakened. As a consequence, the egocentrism of their consciousness is not able to prevail over altruism in this regard.

Therefore, despite any logical arguments, they believe in the inevitable victory of reason in this unjust world, if to fight for it with all their might with the scoundrels in power, striving to establish a society harmonious in all respects, so consistent with their benevolent mind, but the trouble is that the mind of the overwhelming majority of people is tuned primarily to their own well-being due to the not so significant share of altruism in their self-consciousness, judging by the behavior of this majority at all times, and society as a whole does not in any way succumb to the efforts of these noble people to transform it, so obvious to them, towards goodness, responsibility, well-being, justice, universal love for each other and the satisfaction of all the necessary needs of life equally.

Again, these noble people apparently were not sufficiently aware of historical examples of what happened over time to smart, capable, enterprising or simply wealthy people who seemed to have everything for themselves and for their offspring.

It turns out that these conditions are completely insufficient for long-term development even in such well-maintained niche.

Pedantic German statistics of the lives of the families of these remarkable people in relation to their reproduction showed the insufficiency of either talents, wealth, intelligence, or a favorable environment for life to give the will to life and development to the heirs of these progressive subjects.

As examples of an unfavorable development of events for the heirs of these wonderful people, we will give the following statistics.

At one time, Reinbmayr studied the genealogy of 70 outstanding and even talented people, selected at random, and found that half of them did not have children at all, or at least sons, and the other half of the male line died out in the nearest generations [8].

In the free cities of Germany, families of honorary citizens also gradually died out. In particular, Augsburg had 50 honorary surnames in 1368, a hundred years later only 13 of them remained, and in 1533 there were only 8. This year an additional 42 new surnames were elected. Of these surnames, after a hundred years, only 19 remained, and of the old 8, only 6. The same thing happened with Nuremberg: of the 118 honorary surnames that existed in 1390, by 1490 only 49 remained, and by 1511 - only 37 [9].

Until now, scientists are speculating about the reasons for such sad statistics, although the reason is obvious - development, including normal reproduction, loses its strength not only in the number of offspring, but also in their quality in a field where there is a minimum of collisions, struggles, playing out passions that occur due to the presence or emergence of various unevenness and contradictions, including the inequality of opportunity, as well as the inequality of abilities, will, curiosity, envy, stupidity and other human qualities mentioned above, which are not inherited, and the basis of which is dissatisfaction with what is, manifested through the brain, and not through the body. It is this main property of the activity of a living being as a thinking being that stimulates its development, regardless of position, kinship, talents, degree of intelligence, stupidity and everything else.

All this was recently confirmed by experiments with rats, which were placed in ideal conditions with complete harmony for them. As a result, they quickly lost the desire to reproduce, and then perished prematurely.

It should also be noted that dissatisfaction in sensations and thinking of both animal consciousness and self-consciousness over time automatically equalizes all people in their aspirations, despite certain shortcomings and advantages acquired or present from birth, turning excess into disadvantage due to a decrease in the degree dissatisfaction, and lack, on the contrary, leading to excess due to an increase in the degree of dissatisfaction, producing a kind of fluctuations that, on the one hand, locally slow down development, but, on the other hand, just as locally, but with an extension due to population growth, spread it to everybody over time just as automatically, no matter how offensive it may be to the smartest and most advanced, whose descendants most often lose existing or mined, disappearing as a result, moreover, the above combination of properties, which creates, in particular, creativity, or entrepreneurial properties are not so common due to their extremely rare combination and, as practice has shown, it does not pass to descendants in its former form, apparently, largely due to the variable structural organization of the brain, which for this reason cannot be externally controlled by any selection resembling the selection of dogs by breed.

Along with that, albeit in a relatively small number, but, nevertheless, instead of departed talents, or just enterprising people, people always appear who are also able to be creative and enterprising, that is, they potentially have the necessary properties. It is they who save society from stagnation, which, again, demonstrates the intention of consciousness to use a person for own change and development. That is, this change in people in the course of a particular selection process does not occur simply in relation to circumstances that develop against the will of a person, but for the sake of a larger and more diverse change of consciousness in them by gradually expanding the layer of the persons capable, in particular, of the creative actions who previously could not show their abilities due to focusing on the struggle exclusively for the physical survival.

In other words, the degeneration of some creative, educated and enterprising part of the population is adjacent to the general growth of creative, educated and enterprising segments of the population in the dynamics of the development of civilization and the population growth that has been going on for several thousand years to this day.

Therefore, to deny progress in the creative and altruistic rise of the population, or rather, in the growth of the level of its self-consciousness with an increase in the planets population itself and the number of potentially creative people who get a greater opportunity to express themselves in the action, is quite stupid, since the evolution, which selects people according to their degree viability in terms of adaptation to the environment, gradually fades into the background for a person, since he appeared, unlike animals, awareness of himself in time, creating the opportunity to counteract the environment in the counterweight of adaptation, begins to change not only depending on momentary circumstances, but also under the growing influence of the acquisition by the population of new knowledge as about the world as a whole and in particular, and about the laws of the hostel, which leads it to an increasing cultural and technological rise up to a certain limit in the form of information collapse at the singularity point [4].

If we briefly outline the essence of the limit of development of civilization, then it is not determined by the transformation of a person into something like a monkey due to the selection of the most viable individuals with the best adaptive abilities, as some pundits believe.

The limit in the development of civilization, but not consciousness as a whole, is determined by the compaction of civilizations own time, which depends on the degree of development of both individual and collective self-awareness of man and humanity, respectively, and therefore the structure of the human brain, which is the main organ through which consciousness controls the human actions through incoming the information flows.

As soon as these flows begin to exceed the capabilities of the brain of a person, he tries to use artificial intelligence for his support, not taking into account the fact that the latter, having no consciousness, is not able to be completely independent, guided only by the programs invested in it, which are compiled by the same people, and cannot cover the unforeseen for them.

Therefore, the final decisions willy-nilly have to be made by a person on the basis of stormy and often contradictory flows of information provided by artificial intelligence. The adequacy of these decisions rests on the limited capabilities of the human brain. As a result, a person has to make decisions not on the basis of the true causes of the events that are hidden in their thickness, but perceiving only the visible random symptoms that seem to him the causes of what is happening. A person directs his efforts to eliminate symptoms, but the true causes of what is happening remain unaffected. Such an action is either ineffective or leads to a worsening of the situation. We can say with great confidence that the approach to solving the problems of complex social systems, based on our intuition, in most cases leads to errors, and the accumulation of errors is fraught with the collapse of the entire system.

However, the collapse of civilization does not mean the disappearance of a person, as such, more precisely, the disappearance of his self-consciousness. After some time, civilization reappears and begins to develop in a similar way to the point of singularity [4., giving consciousness the opportunity to again find in this development new endless changes of the finite in the form of a person and his communities on different planets of the infinite Creation, since consciousness is not interested in the main stages of the development of civilization, which are repeated, he is interested in the unique life conflicts that occur with people, each of which is unique in its individual consciousness, and groups of people who also represent an infinite number of combinations of the collective consciousness.

*

Still the great philosopher Plato gave some guidelines on the harmonization of society more than two thousand years ago, but he, as a versatile and extraordinarily wise man, doubted achieving such a thing.

His doubts were as follows.

In his opinion, the state should be governed by the most intelligent, independent, unbiased and unselfish people, to which he referred only philosophers: "Since philosophers are people who are able to comprehend what is eternally identical to oneself, while others cannot and get stuck in place, wandering among a variety of different things, and therefore they are no longer philosophers, the question is, which of them should lead the state" [10. Beginning].

And further: : "Until philosophers reign in the state, or the socalled current kings and lords will not nobly and thoroughly philosophize and this will not merge into one the state power and philosophy, and until those people are obligatorily removed - and there are many of them - who are now striving separately or for power, or to philosophy, until then, dear Glaucon, states will not get rid of evils, and it will not become possible for the human race and will not see the sunlight that state structure which we have only described verbally" [10. Book 5].

But, at the same time, Plato, judging by the following example, fully understands the problematic nature of philosophers being in power: In relation to the state, the position of the most decent people is so difficult that nothing could be worse ... So, imagine such person who turned out to be the helmsman of several ships. The helmsman is superior in height and strength to everyone on the ship, but he is deaf, and also short-sighted and understands little about navigation, and among the sailors there is a strife over the control of the ship: everyone thinks that it is he who should rule, although he has never studied this art ... in addition, he declares that there is nothing to learn about this, and are ready to tear apart the one who says what is needed ... Having overcome the noble helmsman with the help of mandrake, wine or any other means, they seize power on the ship, begin to dispose of everything that is on they eat, drink, feast and, of course, direct the course of the ship exactly as it is natural for such people [10. Book 6].

It was precisely such reasoning that moved Plato towards doubts about the reality of government by philosophers. Apparently, therefore, he called his model of a fair state ideal, that is, first of all, not in the sense of its perfection, but rather in terms of the possibility of its practical and successful implementation.

Similar doubts are inherent in Plato also in relation to fairness: ... the same action is sometimes fair and unfair? I will give this example: if someone receives a weapon from his friend when he was still of sound mind, and then, when he goes crazy and demands his weapon back, he gives it up, in this case everyone would say that it should not be given and unfair is the one who would give or wish to honestly tell the whole truth to a person who has fallen into such state ... Therefore, this is not what determines fairness: to tell the truth and give back what you took ... "[10. Book 1].

Despite the generally understandable ambiguity of the concept of fairness and the heterogeneity in all respects of the entire mass of people at all times, who too often do not understand or do not want to understand each other, and try to do everything in their own way, regardless of laws or are making laws, profitable for themselves, the topic of establishing a fair people's state is still on the agenda, although the inequality of people demonstrated above, not only in social terms, but also in the structure of the brain, and, therefore, - in their consciousness, indicates that everyone has their own concept of fairness to the extent of their innate and acquired properties and living conditions.

Thus, in the natural process of gaining power, it is not the wise philosophers who gain the advantage, but the cunning, unprincipled and dexterous rogues who expect to receive considerable benefits from it and are ready to push aside by all possible means honest managers who lose the advantage in maintaining their position in power due to decency , inability to slander ones neighbor, to push aside rivals by any available means, especially since those in power are retained in it by deceiving the crowd with spectacular, but mostly unfulfilled promises and small handouts as the so-called carrot, as well as by intensifying imaginary and real threats - external and internal - as a whip, which honest and straightforward philosophers will never do.

So, the wise and disinterested philosophers are unlikely to last long in this jar of spiders that politics and power represent, contrary to Platos hopes, as a result of which a fair state cannot be achieved from this side either.

However, honest, disinterested, noble philosophers are quite suitable for the role of critics of power, defending those oppressed by it, and they, in essence, are the only ones who are able to support the development of science and culture without any doubts. It is in this, and not in governing the state, that their real mission lies.

Philosophers, as true sages who sincerely want the good of the people, that is, with a dominant highest consciousness (self-consciousness), expressed in a high degree of altruism of their personalities, will in fact never become a hypocritical and self-interested governing elite of the state, especially since they are characterized by a sense of self-esteem, that does not allow them to please higher ones.

The already achieved level of self-consciousness, expressed in the altruism of their personality, putting material wealth in last place among the values of life, will not allow them to commit vile acts, so characteristic of politicians who are controlled not by morality, but by interests.

Therefore, they will always expose unscrupulous, hypocritical and thieving people in power, fight for the rights of citizens, and not cling to power, and will not participate in political games based on deceiving people for the sake of their own privileges and power over them.

At the same time, these people will always harbor hope for the reorganization of society towards harmony. This hope for a harmonious world order can never disappear in their blissful consciousness: they, as true humanists, are not able to believe that the horrors of our world cannot ultimately pass into the prosperity of each person and all humanity.

Thus, Plato was right in his doubts about the harmonization of society for the reason that in reality harmony and development within the framework of the technological civilization are opposite to each other, although the relative harmony is possible with the suspension of development already within the framework of an equilibrium ecological civilization, which may occur after the breakup of the technological civilization, when the remaining population falls from fairly comfortable living conditions in a survival situation.

That is, it will be possible to escape only through collective efforts with the socialization of property, leaving only initiative from the egocentricity of animal consciousness, but blocking selfishness, just as it is forced to happen in archaic communities, but with a greater share of altruism, that is, without special wildness [4].

Thus, sad as it may be for the guardians of justice, without a kind of irritant and at the same time an incentive for development in the form of a completely false, self-interested, parasitic and vile power elite, no development occurs. An example of this is fair archaic communities that barely survive in harsh conditions, far from the comforts of civilization, while the latter, due to the injustice of its structure, has reached extraordinary cultural and technological heights, although, indeed, even now, most of the planets population is in a half-starved state of miserable existence.

Therefore, all the inescapable collisions of civilizational development indicate that the only living being who has self-consciousness, allowing him to manage his own time largely freely - according to his desires and considerations - nevertheless, due to the finiteness of his fast-paced life, and as a result of this - the limitation, is not capable of being the basis of all things.

This basis can only be something infinite and all-encompassing, located both in time and outside of it.

Such can only be what is invariably inherent in every living being, and it has, although finite, but still its own time for thoughts and actions in these beings, plunging into it time after time, receiving the most voluminous and varied sensations, considerations, ideas and collisions in a person, thereby getting rid of non-existence and, moreover, receiving continuous change and development in the quality of this finite living thing discretely, while remaining infinite.

Bibliography

1. Wolfgang Enard, Molly Przeworski, Simon E. Fisher, Cecilia S. L. Lai, Victor Wiebe, et. Al. 2002. Molecular evolution of FOXP2, a gene involved in speech and language. Nature. 418, 869-872.

2. Nizovtsev Y. M. The driving force and source of development of the person and his communities. 2018. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.

3. Савельев С. В. Церебральный сортинг. Издательство: ВЕДИ. 2016. Гл. 1.

4. Nizovtsev Yu. M. Are "paradisiacal tabernacles" on Earth possible? [Electronic resource]. Access mode: Amazon. 14.02.2024. Nizovtsev Yury.

5. См., напр., Дробышевский С. Недостающее звено. М. Corpus, 2017.

6. Wolfgang Enard. 2016. The Molecular Basis of Human Brain Evolution. Current Biology. 26, R1109-R1117

7. Савельев С. В. Нищета мозга. М. Издательство Веди. 2014. С. 174

8. Reinbmayr. Gas Aussterben der talentierten u. genialen Familien im Mannesstamme, Politich-antrop. Revue. 1905-1906. 675696

9. Юдин Т. Е. Евгеника: Учение об улучшении природных свойств человека. Конституционная гигиена и профилактика. Москва. М и С. Сабашниковы. 1928. С. 14

10. 1. Plato. Complete works. Republic. Book VIII. Hackett Publishing Company. 1997.

Chapter 5.

Why are countries ruled by the unworthy people?

As you know, technically, countries are not ruled by representatives of power elites, but by managers hired by them, and power elites only supervise them and make drastic decisions based on the situation and their own interests, which, as a rule, do not coincide with the interests and needs of the population. Are the rest of the strata of society able to replace the power elites with their representatives, or is this impossible?

Indeed, it seems that peoples should be governed by the most worthy and knowledgeable representatives of this people, but in practice everything turns out the other way around, although, it must be admitted that most of the representatives of any power elite have such not bad qualities as energy, not bad education, a high degree of sociability, decisiveness, quick-wittedness, dominance, cunning, curiosity, perseverance, ability to coordinate actions.

At the same time, it is difficult to deny that, to one degree or another, these people are selfish, hypocritical, treacherous, unprincipled, dishonest and unusually dodgy. And it is understandable the possession such negative characteristics, without which it is unlikely that anyone would be able to stay in such a bread but also shaky place.

The power elite receives at its disposal all the resources of the state, seemingly for the purposes of developing the country and caring for all citizens.

However, an obstacle to this is the negative selection of civil servants from the president to the last clerk.

It is not noble guardians of the people's welfare who strive to become civil servants, especially high-ranking ones, but energetic, not stupid, self-interested, hypocritical and egoistic individuals, but, as a rule, without special talents. The dominant of these persons is inevitably the lowest (animal) consciousness, that is, in their consciousness there is a clear lack of awareness of themselves as valuable individuals, and not as consumers. Power and less than limited access to the privileges and resources of the state degrades them so much that they see in the masses only a source of benefits for themselves and a field for the manifestation of their own, essentially animal aspirations (personal well-being, comfortable existence, domination over others).

Representatives of management bodies are characterized by corporate solidarity aimed at improving their own existence, fortunately there are means for this, and not public morality, which reflects the interests of the entire community.

Therefore, the power elite always separates itself from the masses and rejects sincere fighters for the good of the people, and welcomes natural bureaucrats who serve only those in power on the principle of loyalty to them, as a result of which they put the interests of the people and the country second, and first - personal and corporate interests.

And yet, it is surprising that such unworthy individuals have the power that gives them the opportunity to dispose of people. material and financial resources, as well as permanently conduct corrupt activities without feeling remorse, live for your own pleasure, and in an authoritarian state in no way be responsible for your actions to the people, pleasing your superiors, and at the same time deceiving both - the masses and own bosses.

Is the system of power really such that it only accepts such predators who devour themselves and trample on their people?

Are other strata of society really not capable of taking power into their own hands and using it not in their own interests, but in the interests of the whole society?

To understand this problem, it is obviously necessary to first identify these strata. And then determine their ability to gain power.

*

Any power elite always has a subordinate shell that feeds it. This is, first of all, the bureaucratic apparatus, which includes all employees whose wages are paid by the state.

Here are statistical data for some countries regarding the officials for 2018.

Japan: population - 128 million, the number of the officials - 0.332 million, there are 309 persons for 1 official.

France: population - 51 million, number of the officials - 0.320 million, 190 people per 1 official.

Germany: population - 83 million, number of the officials - 0.508 million, 163 people per 1 official.

United Kingdom: population - 66 million, the number of the officials - 0.450 million, there are 147 persons for 1 official.

USA: population - 309 million, the number of the officials - 2.1 million, there are 147 persons for 1 official.

China: population - 1340 million, the number of the officials - 70 million, there are 19 persons for 1 official.

Russia: population - 144.5 million, the number of the officials - 4.850 million, there are 30 persons for every official.

Thus, in percentage terms, the number of the officials in these countries ranges from 0.2 (Japan) to 5.0 (China), and the cost of their maintenance reaches up to 20% of all state income.

From these data it is clear that a large number of officials in authoritarian countries is required primarily to control the loyalty of the population to the current regime and to implement propaganda that explains the lack of well-being of the majority of the population, as a rule, by the hostile environment of the country and the need for significant expenses on defense from potential enemies.

The actual lack of effective control over the work of officials in authoritarian regimes by the public with an existing shortage of civil society institutions inevitably leads to the irresponsibility of officials for the results of their activity and to the inevitable use of their own position for mercenary purposes, that is, to large-scale corruption, the struggle with which, in particularly, in China, by the execution of the corrupt officials does not lead to anything.

As a result, in the actions of civil servants, it is not the proper fulfillment of their duties that comes to the forefront, but their imitation, all the more so as in the expanded ranks of officials penetrate not the knowing specialists, but rather incompetent rogues and conformists, who look around only to the authorities, numerous relatives of the authorities, moneymakers, hoping to warm their hands in their posts, and such subjects.

Thus, it should be noted: as it is impossible to bring a swan out of chicken, so and the official is deprived of the opportunity to be an honest person, a sincere altruist and a fighter for justice.

The level of self-consciousness among individuals seeking to become officials is too low, as a result of which they first of all want to serve themselves and their own corporation in the person of the authorities, and not for the society.

And always will be so, and not otherwise.

You can reduce the number of officials, change the structure of the state apparatus, conduct regular inspections of the quality of work of officials, dismiss them for the slightest offense.

The effect of these measures will be insignificant and, in the end, everything will return to usual.

It is quite curious that almost all officials consider themselves intelligentsia, as if forgetting that they, in fact, are maintained by the power elite. It is this circumstance that practically determines their behavior at critical moments of the existence of the state, which they support until its collapse becomes apparent, although in words they may show a critical attitude. That is, they confuse education with culture, which is not the same thing.

The main feature of the officials is the same negative features as those of representatives of the power elite, which are inherent in them to almost the same extent. Therefore, their cherished dream, taking advantage of their properties as rogues, is to break into the circle of the power elite, which sometimes happens, since their dishonesty suits this circle, but, alas, this circle is relatively narrow and the vast majority of officials have to be content with the relatively dust-free work of serving the power elite, and they do not at all tend to give up this work, where they can often steal, in favor of other types of work, apparently due to laziness, corruption, irresponsibility and a small amount of ability. Otherwise, they would not have become officials.

*

In addition to the representatives of the power elite and officials, there are also so-called the creative people, or creatives.

Their main property is that they are able to go beyond traditional rational thinking.

In other words, combinatorics, observation, experience, analysis, synthesis do not give effect in acquiring non-obvious knowledge, being within the framework of known ideas and concepts, and therefore logical thinking people are only able to develop them, building more perfect combinations of the known, which, of course, is also new, but of a lower order, and it does not allow reaching qualitatively different levels of cognition and development.

A high degree of creativity is associated with the acquisition of fundamentally new knowledge, which is not obvious, that is, no combination of known knowledge, no conclusions in the form of formal logic can give it, as well as experiments aimed at improving the known.

Any creative person is characterized by a coincidence of interest in solving a specific problem with an increased degree of dissatisfaction with the general state of affairs in his own field of research or science as a whole. At the same time, this person should experience strong dissatisfaction with himself, all the time striving to prove not to someone, but to himself, his own competence.

Similar state of a creative person, in our opinion, is due, on the one hand, to a high degree of dissatisfaction of the animal component of this persons consciousness, characterized by the desire for dominance in ones own environment, and on the other hand, a fairly high level of altruism in own self-consciousness, which requires spreading own achievements to everyone.

It is the animal component of consciousness, inherited by people from their natural primitive predecessors, who had no time to think logically without being eaten at once, that allows them to make decisions without an analytical-synthetic approach to a particular problem, thereby skipping the chains of long-term mental activity, and using all depths already accumulated in memory. At the same time, people also have the opportunity, unlike animals, to quite consciously approach the problem being solved, having previously analyzed it on the basis of experimental research.

Of course, this dual approach to solving problems does not always give results in the form of discoveries and inventions, but it always introduces a person into a state of separation from the known and boring, since the usual consumption of all kinds of goods, which gives pleasant sensations, is not much different from the sensations inherent in animals, are incomparable with the feelings of the creator of the new, who equates him with the gods.

For this reason, the creative people are not interested in the desire for power, which only leads to the acquisition of consumer values.

That is, the creative people, of whom there are quite a few in total, since they appear not only among the educated people, but also among the ordinary people, as a rule, neglect both routine bureaucratic activities and humiliation of their fellow tribesmen, which so attracts representatives of the power elite who always want to be on top.

It is creative people, who do not find time for such a banal desire how to rule, who through their efforts move civilization forward, providing energy and everyday comfort, which no one really thinks about, taking for granted an electric light bulb, a computer, an airplane, a smartphone, a soft bed and a sewer.

*

However, in total, the creative people, other well-educated people of mental work, rulers and various servants of the latter account for no more than 20% of the entire population.

What then does the rest of the population represent and why does it not claim power?

If we exclude from the adult population the power elite with all its servants, including judicial, security and other bureaucratic structures, the number of representatives of which in some countries reaches 5% of the total population, as well as a layer of creative people and representatives of the informal opposition, that in percentage terms the rest of the mass of the diverse population hovers around 80, increasing in underdeveloped countries and decreasing in developed ones.

This mass includes pensioners and housewives, whose number may be about a third of the population; small owners working independently or with a few hired personnel; agricultural workers (peasants), the number of which in a number of countries is almost the entire population; small traders; relatively few employees of large industrial and mining enterprises; small employees of public and private enterprises; service workers from waiters to salespeople.

In addition to these representatives of the population, the common people are represented by the unemployed, soldiers, and rentiers.

We also note the rather low cultural and educational level of this population not only in underdeveloped countries, where access to education and culture is practically inaccessible to it, but even in developed countries, education for ordinary citizens is very limited in nature with an emphasis on early specialization, thereby not providing an opportunity for diverse development and significantly narrowing horizons.

It should also be noted that not only in South America, South Asia or Africa, most of the population is illiterate or semi-illiterate, but even in the United States the number of illiterates is several tens of millions.

What can be expected from such a quality of the population?

The answer is obvious.

It is not for nothing that for a long time these people, who are driven into a corner by circumstances or are simply engaged in hard, monotonous or simply uninteresting work for the sake of earning barely enough to live on, have been given the name - philistines.

Indeed, even if some of these people are smart and have certain abilities, their implementation is quite problematic for them and over time they become, like everyone else, indifferent to everything except their local life and family relationships within a particular clan or community.

Thus, the efforts of the entire civilization for the majority of the population in our high-tech and cultural times were still not enough to raise the entire population of the planet to a sufficiently high cultural and consumer level.

Of course, the reason for this sad circumstance is seen, first of all, in the uneven development of peoples and tribes in different regions of the planet, which, in conditions of private property relations with their right of force, are simply fleeced by more developed countries, which deliberately keep them in a primitive state.

However, even in developed countries, which have a good secondary education for the entire population, there are many museums, interest clubs and other opportunities for development, the number of the philistines still makes up the majority of the population who do not feel aspiration not only to power, but in general for nothing other than their own well-being and comfortable life, being compared in this regard with animals.

How to explain such a sad phenomenon of such pitiful people who are potentially capable of conscious perception of the world and even creativity?

We must assume that the solution to this problem rests in their consciousness.

The weak development of self- consciousness and the equally inexpressive manifestation of their animal component of consciousness, being satisfied with just a well-fed and more or less comfortable life, as a result, implies little interest in any matter that is not directly related to their well-being.

As a rule, the high mind, which appears not only due to the possession of innate abilities, but is also developed and strengthened by long study, participation in various educational programs, the pursuit of hard-to-reach goals, such individuals are not peculiar not only because of their lack of high aspirations, but also due to the influence of the mediocre or the philistine environment, absent the accessible social elevators, financial means for education and etc.

Thus, the philistines are united in the following.

All representatives of this most significant layer of each community are guided mainly by their own reason and experience: preoccupied with themselves and their own well-being, they do not aspire to either high or low goals, limiting themselves to the desire of a hassle-free and well-fed life in which it is desirable see troubles only on the monitor screen.

The philistines do not feel the desire for new at the expense of their own efforts, seeking a more comfortable state of life from the position of simple acquisition and consumption of finished goods.

This, the most significant part of the population is engaged predominantly in daily monotonous work, and practically has no prospects for any other kind of activity, that could contribute to the development of self-consciousness among these masses.

The habitual standard dictates to these people to live as everybody, consuming what is, creating around itself an environment of artificial and natural objects in order to regularly to update it, finding the satisfaction in this incessant process.

With this behavior, a person actually falls into a monotonous existence as if into a life-dream with rare moments of awakening, which, as a rule, are initiated by external circumstances (marriage, divorce, new job, illness, death of loved ones, etc.).

Having lived their life, most these people are surprised to find in it, in in essence, the absence of interesting and outstanding precisely because they tried to follow a pragmatic approach.

In this respect, they are remarkably similar in behavior to animals, for which, although they do not know how to reason, the main thing is to get sensations.

Such persons avoid participation in any social motions, being interested only in own well-being, but avoiding any risk.

They do not resist the authorities and avoid any extremism, but only until their survival is at stake - having realized this, they will sweep away everyone and everyone without any hesitation or reflection.

If you take a look at the philistine from the position of consuming information flows, then they are interested in them in direct accordance with the level of development of their self-consciousness, which for the most part is extremely low.

Therefore, we observe a very obvious tendency of the philistines to consume information flows that correspond to the level of their self-awareness, usually limited to stupid shows, games, gossip on social networks, problems of their own reproduction and meaningless conversations.

Something more complex, new in science, culture, history, technology, which requires some effort to comprehend, the philistines do not allow into their skulls.

This kind of inertia clearly demonstrates the inability of the philistines to take any independent action outside the framework of their personal life.

*

Let us further characterize another layer of the population - the so-called the informal opposition to power structures.

Unworthy people, who, as a rule, seize power always and everywhere, are also always and everywhere opposed by worthy people, that is, decent, honest, straightforward people who want justice for everyone without singling out special castes or ranks.

They are not a formal opposition to the government, because they do not want to compromises with it, for example, to join the government. Their desire is the removal of the oppressors.

Their disinclination to compromise represents them, in essence, as the only force that really counters the power elites in any country in the world.

If a persons overflowing with dissatisfaction, in particular, with his place in society, for example, in the form of an unsatisfied aspiration for power, which is part of the sphere of the lowest consciousness that dominates the altruism of his self-consciousness, leads a person to forgetting all moral norms and crushing his opponents by any means, aspiring to power, then n the contrary the significant dominance of the altruism of the human self- consciousness over the egocentrism of the animal component of consciousness, which is based on dissatisfaction with the insufficient harmonization of society makes similar person a fierce opponent of the powers that be, with whom he fights with all his might without any compromises.

Thus, the displacement of the animal component of consciousness by altruism of self-consciousness of the egocentrism into the background, giving scope for dissatisfaction of self-consciousness as the highest component of consciousness, characterizes the layer of the informal oppositionists in every society, who are confident in the triumph of reason, science, justice, equality, the result of which, according to in their opinion, general harmony will certainly arise in society and a harmonious person, in particular, will appear.

They are the ones who recklessly fight for the people's happiness, not suspecting how the people see this happiness.

Nevertheless, practically, only they constructively criticize the power elite, not claiming to enter the government, which they fiercely hate for unrighteous actions against the masses, poor government, corruption, stupidity and mediocrity.

Basically, the informal opposition includes the left educated elite, who understand the injustice of what is happening, and at the same time unsold.

The informal opposition also include radical students who, for example, in France in 1968, with their indignation, changed the vector of the country's development, shifting it to the left. In general, the informal opposition can include all educated people who have a fairly high level of altruism, self-consciousness and, accordingly, a sense of self-worth sufficient to not go to the service of those in power, and at the same time to have their own ideas about improving society, even if utopian.

*

Thus, some influx of new members of the power elite is ensured almost entirely by the bureaucracy, since creative people disdain such banal activities, it is practically inaccessible to the philistines, the informal oppositionists to the power structures, advocating for universal justice, despise the power elite for the crude animal-parasitic essence with complete hypocrisy, and therefore do not want to join the government, with rare exceptions.

That is, the structural basis of civilization is based on the enduring parasitism of the power elite, the unworthy representatives of which, in fact, cannot be changed to worthy due to the lack of a base for the worthy in the same power, the places in which, in practice, receive only for hereditary aristocrats, super-rich people, bureaucrats and scoundrels.

Nevertheless, as we can see, the process of technological and cultural development, in which the creative people play a leading role, is ensured by unfair private property relations, which are also based on the counteraction of the egocentrism of the animal component of a person and the altruistic component of his self-consciousness.

This counteraction is reflected in public life by the struggle of the power elite, guided mostly by selfish interests of their own benefit, the basis of which is in the animal (natural) component of the consciousness of this elite, with the informal oppositionists to it in the person of radical individuals who oppose it, due to their interest in improving society, which is based on the altruism of their self-consciousness, which prevails over the egoism of self-consciousness and the egocentrism of the animal component of their consciousness.

The struggle of these strata of society, who hate each other, due to the radical divergence of their interests and intentions, leads to a gradual change in social relations, since the rest of the people cannot help but be involved in one way or another in this struggle, gradually benefiting from it for themselves in the form of improved conditions own existence, despite the cruel forms of resolving contradictions between different groups of the population in the form of wars, uprisings, coups and even genocide, which are constant companions of any antagonistic social formation, nevertheless, avoiding a state of stagnation precisely due to its own inconsistency in the form of the struggle of the power elite with the informal opposition to it.

These forces - the creative people who act as drivers of technology, and the struggle of the power elite with the informal opposition to it, ensure the process of creation both in social relations and in technology, significantly influencing each other so that when they intersect, turns can occur, that replace one way of life of a community or state to another - more perfect and convenient for the population in its ever-increasing scope, which, in fact, is the process of development of civilization within the framework of property relations - from the slave system to capitalism.

However, the confrontation between the power elite and the informal opposition in various forms as the main driver of civilization has not yet been noted. It is being replaced in the eyes of the public by the struggle or interaction of the working people and exploiters, although in a number of countries it is already difficult to separate workers and exploiters. In addition, if an exploited worker suddenly gets rich or becomes an entrepreneur, he, in the same way, begins to care primarily about himself, and not about the offended and oppressed, without experiencing strong moral problems. In other words, this person, who stands out from the common people, becomes the same predator as his brothers in power and wealth.

The explanation of this phenomenon is again in the sphere of consciousness, since the vast majority of the exploited and exploiters have quite low level of self-consciousness in its altruistic component, and the level of egocentrism in his animal component of consciousness is quite high.

Therefore, the action of both of these forces with their interests and needs can manifest itself intensively only with comparatively high level of culture in society, including the appropriate level of education, thanks to which the development of self-consciousness of at least a part of the population is being ensured. This is confirmed by the practical lack of development of archaic societies that still exist in certain parts of the planet, although there are certain productive forces based on the use of sometimes not so primitive tools.

That is, the absence of the creative people who play the role of a driver of technology, and informal opposition to the power elite, or the weak manifestation of all three forces in society - creative people, the parasitic power elite and informal opposition to it, makes society respectively archaic or stagnant, an example of which is currently a number of third world countries in which nothing happens and no the active persons or groups appear.

All of the above suggests that the passivity of the philistines who are considered a people, probably due to their overwhelming number in the entire population, is not able to make them a real force that successfully opposes power structures.

Such force can only be a sufficiently educated and organized layer of radically minded persons who, of course, are not able to change private property relations, but through their constant struggle with power structures are able to bring energy into society, involving part of the philistines in this struggle, and thus not only save society from stagnation, but also create the basis for the gradual manifestation of talents from all layers of society, which technologically and culturally advance it forward, increasing the comfort, technical equipment and education of the population all more and more.

Chapter 6.

The justification of the inevitability of the manifestation of antagonism in a developing society.

Each person and his communities are extremely contradictory phenomena, differing from all creations of beingness in the dual orientation of consciousness, which affects both the desire to consume the most pleasant sensations and spiritual development. In real life, this irreducible state leads to confrontation between these sides of consciousness, ensuring, in particular, the development of society in this struggle. Therefore, attempts to change the structure of society lead either to stagnation in the development of the community, or to its disorganization.

In human communities, into which hominid communities gradually turned, skills accumulated, abilities developed, the exchange of sound and visual signs was replaced by wordy communication and written signs, as a result of which the flow of information covering these communities increasingly expanded.

All these changes in communities occurred against the backdrop of labor efforts in certain areas that needed to be led and organized, as well as to protect the community from enemies.

Therefore, a small group of those in power inevitably arises over ordinary workers, who, with the appearance of a surplus product, inevitably have the idea of taking this overage away from its producers through the use of their position, as well as with the help of cunning or simply force.

In order to most effectively and safely use workers in their own interests, those in power establish rules that are beneficial to themselves, legitimizing the right to a grasped property, framing these laws with appropriate legal and security institutions, and thereby forming over time a community with a structure that is beneficial to those in power. to consolidate their dominant position - the state.

The obvious injustice of such an order sooner or later leads to the emergence of more or less organized popular defenders who, due to their inherent altruism, want to equalize everyone, thereby achieving true social justice, proposing various ideas in this regard, and trying to implement these ideas in practice, but still no success.

All failures in establishing equality and fraternity by these defenders are explained mainly by the natural inequality of people in intelligence, abilities, will, and therefore the degree of cunning, creativity, altruism, selfishness, as well as differences in interests.

The consequence of such inequality, regardless of the desires, ideas and efforts of guardians of justice of various kinds, is the automatic stratification of the human community into four main strata: those in power who surround themselves with advisers, law enforcement agencies, courts and other servants; the guardians of justice, who are mainly represented by informal opposition to those in power; the ordinary people , or philistines, who include the overwhelming majority of the working population; the figures of science, technology and culture, who appear in significant numbers only at the stage of capitalism.

All representatives of these strata, but to varying degrees, are characterized by creativity.

To the greatest extent it manifests itself in people developing science, technology and culture, as a result of which society does not stand still, but progresses in material and spiritual terms.

However, this progress is ensured only within the framework of antagonistic social relations, in which the main role is played by the right of property, for which they fight by all possible means, and those in power have an invariable advantage in this struggle precisely because they have the power and authority to govern the community primarily in their own interests, and secondarily in the interests of the community.

It is they who, competing with each other both within their own community and in interstate relations, as well as defending themselves from attacks by the opposition, are forced, in order to maintain power, to use all the achievements of science and technology to gain an advantage in trade and wars, and are also forced to develop the education of the population in order to obtain specialists in various scientific and technological fields, thereby ensuring the development of the community as a whole.

As a result, the social climate is gradually changing towards increased altruism among the population, and the number of guardians of justice is also growing. At the same time, the population is gaining more and more rights and freedoms in the public and labor spheres, and those in power are increasingly forced to make concessions to the opposition in order to prevent popular indignation.

It seems - one more pull in this progressive movement, and, despite the existing obstacles, the desired justice will finally come, which will result in the full and harmonious existence of everyone and everyone.

This is exactly what all outstanding thinkers from Plato to Marx dreamed of.

However, nothing works out.

Neither bloody coups nor revolutions, which radically change, as it seems at first glance, the foundations of the social system, are able to eliminate the contradiction that appears again and again between those who have power and those who oppose it, considering themselves fighters for justice for all.

But, curiously, if some of these fighters receive power, they do not want to share it, much less give it away, motivating it by the fact that they know better how and where to lead the community to achieve a happy future.

Thus, the same system is inevitably restored, based on the privileges of some over others and the exploitation of others by some.

Social sciences are unable to explain this phenomenon within the framework of their theories of social development.

This means that we need to go beyond these theories to explain this phenomenon.

Below is the attempt to give this explanation.

All living beings are different from other objects of being by the presence of consciousness in them, which, in fact, makes them alive. This means that, unlike inanimate objects, they acquire new properties that allow them to replicate themselves through reproduction thanks the genetic code available in them; to be merged with the environment through metabolism; thanks to mutations, to be distributed on different types of living organisms, and, at the same time, with greater or less success, to be modified in accordance with changes in the environment, in particular, to become more complex, etc.

However, these beings in the form of flora and fauna have no subjectness. They manifest themselves in the environment only in the form of dynamic components of the environment that do not conscious themselves, although and act to give development to this environment, but act instinctively-reflexively, i.e., their consciousness is limited consumption of sensations, and it does not go beyond the environment, and the development itself is very slow in comparison with conscious actions. Therefore, such initial type of consciousness can be qualified as the lowest consciousness, the only inherent to all living beings, except for a person who has some kind of complement to it.

This restriction in the only of the lowest consciousness in any representative of the flora or fauna is removed in a person whose consciousness acquires a significant complement in the form of awareness of oneself in the current time, that is, understanding the possibility of changing the environment for various purposes, depending on its intentions and interests, which are not limited, like animals, to sensations alone.

Thereby, a person becomes the subject of action: he understands the meaning of his actions, composing projects, correcting them on the move, that is, remaining as part of the environment, he at the same time rises above it, becoming partly its master and even the creator as in various man-made structures, mechanisms, processes, and creations of the spirit, which is reflected in various areas of art and culture, that is, understanding the possibility of changing the environment for various purposes, depending on own intentions and interests, which are not limited, like animals, to sensations alone.

Such actions change significantly and with accelerate not only the environment, but also the spiritual content of consciousness of a person, increasing his educational and cultural level, that is, allowing him to become gradually in awareness himself all higher and higher. Therefore, this type of consciousness, which is complementary to the lower consciousness, can be qualified as the highest consciousness of the living beings, or self-consciousness, which is inherent only in people.

Thus, in a person there are two components of consciousness - the lowest, often called unconscious, or subconscious, and the highest consciousness, or self-consciousness. the level of which can differ significantly depending on the degree of development of the person or his communities - take, for example, the person of the Stone Age and the current Nobel laureate, - the level of consciousness and in that and other case significantly other, however self-consciousness is present both here and there, without disappearing anywhere, but the lowest consciousness, which is responsible generally for functioning of an organism (body) for to hold it in a live state and to do it by adequate concerning stay of a body in the environment as well as to fix and spread an organism in the environment, remains almost invariable, i.e. does not depend on time.

Both these components (hypostases) exist and act in the body and through the body in an indissoluble connection, but the highest consciousness is incapable to exist without the lowest, as the last is responsible for preservation of the living being in the environment - it is impossible to do without this, and the first above all - for conscious and design activity of a being as individually, and in the human communities which are in a certain environment, whereas other natural beings always do without self-consciousness.

It is these deep entities in the form of the lowest consciousness and highest consciousness, hidden and intertwined in every human consciousness, and, consequently, in the public consciousness, with all their antagonism because of the need to solve various problems for the most part contradicting each other, really determine development of human communities at any stage.

For greater clarity, we shall give more detailed definition of the highest and the lowest consciousness, as well as we shall point out the features of their interaction.

There are two irreconcilable beings in each person.

One of these beings is determined by the lowest consciousness, which is the only inherent in all flora and fauna, except a person; This type of consciousness manifests itself in inseparability with the environment on the basis of sensations.

The beings with this type of consciousness are in the general stream of life, but are not capable "to rise" over it, they do not understand that they live. In this regard they remind in advance programmed mechanisms, which capable to sense, forming own environment and adapting themselves to it, but which deprived of spontaneous or conscious memories, fantasies, notions of time, they have only a genetic memory in the absence of oral or written memory of generations, and are not able to consciously, that is, in a targeted way influence the habitat.

These beings do not even know that they will die, but can feel approach of death only instinctively. Similar restriction of consciousness for these beings means impossibility of any purposeful change of the environment even for the most developed their representatives these beings are completely subordinated to it, though, at the same time, quite reasonably and effectively interact with surrounding for the sake of keeping themselves in it and for getting the most pleasant sensations with the position coming from their sense organs to the processing information centers of an organism. Their consciousness is not distorted by reflections, reminiscences and experiences peculiar to the human consciousness as a whole.

In this respect, these natural organisms are more perfect than people, and ignorance and consistency of their own essence makes them completely "happy" in existence, despite the fact that in the common natural circulation they only do that they devour each other.

And such "being" necessarily "sits" in every person, and it cannot fail to determine its existence in one way or another, no matter how tried a person to distance himself from it.

Another "being" in a person is represented by the highest consciousness, which separates it from the environment and from fellow tribesmen; it manifests itself in the realization of its own existence, for example, in the form of abstract ideas about the world and about oneself, a return to the past in the form of memories, designing subsequent actions based on consciously selected data from memory, combining them with newly received information, responsibility for the committed, the ability to make any decisions, even the most unprofitable and useless, which in fact is the most vivid manifestation of liberty of consciousness.

On this basis a person tries to set to himself the purposes, to solve various problems and to change thereby by means of the developed representations the surroundings. For example, this being is capable to build to itself the dwelling not according to the standard, but as it is pleasant to it more, thinking out new ways of supply of materials on the course of the construction, changing a palette of walls and a roof, bringing into the extent of his intelligence, these or other innovations, in contrast, for example, from the invariable standards of the anthill.

New projects and ideas develop the mind of a person, his insight, contribute to the most effective manifestation of various abilities during life, lead to the thought of beautifying life, that is, the culture of one's own beingness and beingness of the public.

In the person both these antagonistic in relation to himself and to the surrounding, hypostasis, are merged together. Therefore, they do not manifest themselves separately, but operate in a hidden way, and the degree of their domination depends on the degree of development in a person of the highest consciousness.

And a person himself often cannot predict what in the next moment will become predominant: love or hatred, anger or sympathy, sincerity or hypocrisy, timidity or courage, discretion or recklessness.

The lowest consciousness "feeds" only on the sensations that give it everything, including the harmony of existence, i.e., something acceptable and even pleasant in our understanding in a certain combination of feelings if, of course, to distract from fight of each being for survival. Therefore, it does not wish to lose the sensations at all.

Similar type of consciousness has natural egocentrism, automatically seeking to survive, no matter what.

In the process of development of the living beings, this type of consciousness undergoes relatively minor changes, since it is not able to withdraw own basic property - an unconscious desire for survival, based on the primordial activity of any living being.

The highest consciousness, which presents in the person at any level of its development, is radical contrast to the lowest consciousness.

In the presence of the highest consciousness in the living being, it begins as though to see the light, becoming not so much "poured" in the environment, how many separated from it, and, so it acquires the opportunity to look at it and on oneself from the outside, to appreciate this ratio in attempts to consciously set to itself goals in mind certain shortcomings in one's own existence, which, in the opinion of this being, could be overcome, and to try to obtain implementation of goals in actions.

All this obviously drops out of an instinctive and reflex sphere of action of the lowest consciousness, and even begins to contradict it as the highest consciousness often neglects utilitarian reasons, chasing something to unattainable, but kind heart and mind.

The being separated in self-consciousness from the environment, in the course of time, in its development in relationship with the beings, which are like him, begins to feel the need for new forms, different from the primitive communal relations of still wild people, completely absorbed in the struggle for survival. In mutual communication this being reaches such a limit that its various conscious aspirations begin to pour into significant changes in the environment, and not just in its use.

From gathering, a person passes to cattle breeding, growing cereals, other forms of economic activity and the corresponding exchange of the labor products. Inequality, ownership, the struggle for the preservation and augmentation of property, for power and et cetera are arising, that in turn requires establishment of some institutions of order in order to avoid chaos - the local states in the bosom of a growing and improving civilization were being formed.

New forms and institutions, on the one hand, ensure the accelerated development of communities already in a structured form, that is, as the states with the bodies of governance, security, courts, etc., and on the other hand, do not allow to the states to fall apart because of the contradictions, invariably tearing-apart the last.

Despite a certain progress in development of human communities according to development of self-consciousness, the essence of the human consciousness which is expressed in dualism, more precisely, in divergent life-aspirations of the lowest and highest form of consciousness does not disappear anywhere, and cannot be substantially modified.

Both these parties of consciousness continuously conflict both in the person, and in the interpersonal relations: discontent with, visible inability to change quickly, the felt limitation of intelligence, abilities, etc.; the envy and hatred to competitors instantly would rip to shreds any human community if not the state with its institutes.

Nevertheless, each person manifests also qualities of the highest consciousness which are expressed not only in the intellectual and production sphere, but also in inquisitiveness, various religious and cultural forms and also in the affectional relations, somehow: friendship, love, experiences for relatives, for the fatherland, etc.

If the relationship between people on the basis of self-consciousness slowly but steadily develops, then the lowest consciousness in a person remains unchanged.

Therefore, the ideal persons do not appear, and the lowest consciousness, despite any form of its disguise, acts at any stage of the development of the human consciousness, being expressed in deep-rooted egoism (egocentrism) personal and corporate, hypocrisy (masking), suspiciousness (caution), contempt for people of other circle (mistrust to other communities), animal instincts concerning an opposite sex, etc.

Thus, the highest consciousness in the course of its growth begins to oppose itself to the lowest consciousness more and more effectively - the struggle between them just distinguishes the person from animals, being manifested at early stages of development is hardly noticeable, and then - all stronger and stronger.

In other words, the growth of self- consciousness, or raising the level of the highest consciousness in the struggle with the lowest consciousness, gradually, but with an acceleration, expands the human sphere of activity, ensuring the permanent development both certain persons in their generations, and the development of their communities.

With the growth of self- consciousness and, thus, the increase in the self-sufficiency of civilization, the action of the majority of the above-mentioned natural factors are increasingly leveled, which means that they really manifest themselves as necessary external, but not the fundamental to the human consciousness.

Consequently, the intensive development of communities of the living beings - previously barely noticeable, and the main contribution to which was made by mutations (random changes in the genome) - begins only with the appearance in them of self-consciousness, and accordingly - with its interaction with the lowest (animal) consciousness, which does not disappear anywhere from these living beings. This interaction is expressed practically in incessant fight of these consciousness forms, merged together, as they mostly have opposite aspirations, what it was told in detail above about, i.e., their interaction mainly is expressed in hostility (antagonism).

As an example, we can adduce the manifestation of the antagonism of the lowest and highest consciousness not at all in the class struggle of the oppressed masses and the bloodsucking oppressors - in both of them the lowest consciousness predominates, thereby stimulating primarily the struggle for survival and the preservation or acquisition of privileges at the level of sensations, - but not for the development of the community, but in the antagonism of the informal intellectual opposition and the power elite, which, in essence, represent a confrontation between the highest and lowest consciousness.

The faceless mass of the people outwardly finds development in the struggle of its representatives both in power structure and in the informal intellectual opposition to power.

Informal intellectuals, pursuing mainly goals that are contrary to the goals of representatives of the power elite, are compelled to appeal to the people, proving own rightness and anti-popular character of the oppressor-elite, and this elite, in turn, should justify themselves and stigmatize of rotten visionaries-nonconformists who can only talking, but not control and rule.

Thereby, peoples are willy-nilly are being involved by energy of this struggle into forward motion, which can be and evolutionary at the consent of elite with informal opposition for these or those compromises in the interests of the working masses, but may jump abruptly into another channel (fracture) if such consent is absent, that in the popular consciousness is reflected as an injustice, transforming into a more or less successful attempt to remove the ruling elite from power when the suitable conditions come.

In other words, informally oppositional part of intellectuals, to which is possible to attribute various educated individuals out of the various layers of people masses in this or that generation, - active, honest, sincerely wishing good to the people, that is, with a dominant of the highest consciousness, - never, contrary to A. Toynbee's opinion, did not joined and will not join the hypocritical and self-seeking managing elite of the state. To make such deed they will not allow themselves thanks to the achieved level of the highest consciousness that places material goods at the last place among the values of life. Therefore, they will always be to expose the dishonest, hypocritical and thieving authorities and fight for the rights and civil liberties of the working people, as widely as possible involving them into this struggle.

For the representatives of power, the lowest consciousness is inevitably a dominant, that is, in their consciousness a clear lack of awareness of themselves as self-valuable personalities, and not as consumers is sensed. Power and practically unlimited access to privileges and property belittles them to such an extent that they see in the people masse only a source of well-being for themselves and a field for manifesting their own low-lying instincts. However, being afraid of anger of the people and counteraction of informal opposition, they are forced to resist to anarchy, holding, in particular, by means of reforms that order, which provides functioning and development of society, but, naturally, not from the noble motives, but only from a sense of self-preservation.

The disbalance in this confrontation leads either to stagnation in the development of the community, or to the disorganization of the management system and the onset of chaos with unpredictable consequences, thereby stopping the development of the community.

This is confirmed by the chronic stagnation in the development of third world countries, in which there is practically no informal intellectual opposition to the authorities. There, in essence, certain clans fight for power for the sake of power itself, and not for the development of the country, and even more so, not for the good of the people.

On the other hand, the destruction or expulsion of the existing power elite in favor of opposition to it, at best, leads to relatively short-term chaos in management of a state until the restoration of stable statehood, as happened, for example, in 1789 in France, where the chaos lasted until the advent of Napoleon, who established an authoritarian state, only decorated with some democratic institutions inherited from the recent revolution, but in which, nevertheless, unlike absolutist monarchies, the bourgeoisie acquired real power, which means that society received more strong incentive for development.

Therefore, it was this state that ensured the intensive development of the French community during Napoleons reign, also influencing the development of other European countries, in which the feudal system was also quickly replaced by a capitalist one.

In the worst case, the elimination of the ruling elite leads to chaos, which can last for decades and end with the collapse of the state with its division into several independent states. An example of this is the recent events in Libya, Somalia, and Ethiopia. From history, there are also cases of annexation to other states of territory occupied by a previously collapsed state. For example, this happened several thousand years ago with Assyria and Armenia.

Chapter 7.

The roots and consequences of the negative selection into the power elites.

What are the root causes of the rottenness of power elites at all times - their stupidity, greed, hypocrisy, deceit, corruption, pursuit of their own predominantly mercantile interests, an enduring desire to sow discord, contempt for ordinary people, constant mistakes at the management of states and regions, involving of the peoples into the wars, needed only by them, - and along with that, historically confirmed impossibility to replace these scoundrels with sane people?

1. Some prerequisites.

All living things, except humans, do not suffer from stupidity, but live according to a given program of coexistence with the environment as its dynamic components in the corresponding niches, competing among themselves both within certain species and between species. Some species appear, others change or disappear altogether. Separate beings are also gradually changing.

The circulation in the living world consists mainly in devouring each other or in coexistence in various ways, if it is more profitable, for example, as it do ants with aphids.

Each living creature has a genome that determines its type, individuality, the course of growth and development. In addition, living beings are such due to the presence of consciousness in them, which is not determined by the presence of the brain or even the simplest nervous system, but it is present even in unicellular organisms.

Consciousness - an attribute of a living organism. It is it that makes it alive, that is, spontaneously active in its dissatisfaction with the environment, which is expressed in feedback from the environment on base of the program on a protein carrier (genome).

In other words, a formation, incomprehensible to science, as if coming to the world from an unknown side, - consciousness, imparts to a structured protein, which has mainly a cellular structure with a program on a special protein carrier in each cell, the ability to control this structured protein of various forms and sets of cells when interacting with the environment: to eat, multiply, organize cellular metabolism, compete with neighbors for the best place in the process of nutrition and reproduction.

Thus, a living creature falls in the information flow, receiving and producing information at an accessible level during its lifetime, providing not only to oneself, but also the consciousness, included in this creature, the opportunity to develop in these information flows.

It turns out that consciousness in the most general sense creates the opportunity during merger with oneself for passive matter to manifest the spontaneous activity based on dissatisfaction in the general information flow with the present, forming time and, therefore, space with the objects necessary for holding oneself in it in the form of this new formation (alive). Consciousness cannot develop without passive matter, and it alone can only be characterized as an eternal beginning developing itself through passive matter in association with it, opposing the growth of the entropy of each universe, which cannot exist in a stable state without the participating in their formation of alive, or the structured matter containing consciousness, that is, a stable state of entire Creation is provided by consciousness for own development through living organisms with their sensory organs and form-building abilities.

In other words, information exists only due to the interaction of the passive matter (thing) and the active matter (consciousness) in the form of living, providing the formation of everything else, starting from radiations and ending with an infinite number of universes with the inhabited planets.

Such penetration in the information flow of a living creature, that is, an organism that has, in contrast to things, a consciousness, is possible only if both consciousness and the body organized in accordance with it operate in it, in which there is an information processing center, coming from sensors (sensory organs), the main task of which is to evaluate the incoming information for adequate interaction with the existing environment.

Actually, the degree of development of each separate consciousness in a living creature depends on the ability of this center to process incoming information at one rate or another, while consuming the corresponding amount of information.

Thus, consciousness, to a first approximation, is the activity that makes any organism by permanently unsatisfied in contrast to inanimate objects, i.e. - by a consumer and producer of information.

In other words, information constitutes precisely the totality of data, that a living creature is able, firstly, to perceive by its sensory organs, and, secondly, to instinctively recognize these data as information for use in its aspirations, producing in turn the relevant information for the surroundings by ones own activity.

This, and to a certain extent, conscious management by information flows, despite all its automatism both in each cell and in the body as a whole - a kind of complicated feedback from the environment - allows living things to develop individually, transferring the acquired to own offspring in the genes.

From this it can be seen that the information by itself does not exist, but is a connecting link between the passive matter (things) and the active matter (consciousness), appearing only in the process of interaction of consciousness and things, which comes true only in the framework of formations, structured by certain way - the living organisms which are in an environment suitable for their existence and reproduction. In organisms, consciousness combines with passive matter, making it intentionally active, that is, it is able to highlight from the environment only those signals, responding to which the body is able to stay in this environment and leave offspring.

The information received and produced by the body during its life cycle is automatically picking up by the consciousness of this organism, the development of which thereby gives development to each individual consciousness in the body.

Without such a temporary symbiosis of passive (thing) and conscious (active) manifestation and development of consciousness is impossible. Therefore, eternal consciousness becomes individually infinite only discretely, that is, through the birth and death of every living creature in symbiosis with own temporary protein carrier (a body) in its current time.

Such carrier, with the help of a processing center for data received from the sensory organs, which scan the environment, is able to receive data available to it, that is, information about the state of neighboring material objects, responding to this information in attempts to create favorable conditions for own existence.

By this, each organism constantly creates an individual information flow, which is transformed into its current time, or its own life time.

The totality of all living beings accordingly creates a common information flow, or total time, in the course which all living beings are included. At this, in this same flow not only they themselves are formed by this totality, but also everything else - the inanimate, but necessary to maintain life in the form of beingness, which includes in hierarchically and systemically changing universes, fields, radiations, stars, planets, in a word, everything without which life becomes impossible.

Thus, the inanimate objects do not arise themselves - they are formed through the aggregate consciousness of living beings, since consciousness cannot do without the inanimate, or the passive (things). Therefore, consciousness in beingness, that is, in time, can exist only discrete in its individual expression in symbiosis with structured and programmed protein matter, since the life time of each organism is limited.

It is pointless to talk about the development of the inanimate matter, since it is formed through the aggregate consciousness of living beings in beingness and exists as a kind of adaptive background, or rather, as the base for the eternal development of consciousness through the local discrete oases of organic life on inhabited planets.

In this context, all the unexpected ups and downs in life of various creatures not only endlessly develop consciousness as a whole, but also give it feelings, doubts, hopes and experiences of the highest link in the chain of living beings - a person. Therefore, everything else in beingness serves as a tool to the emergence of the person in the frameworks of the most complex systemic form - in the form of civilizations that exist temporarily, but appear and disappear constantly.

This problem is considered in more detail in my work New - paradoxical - representation of the picture of Creation [1, part 2, chapter 4].

The development of organisms as a whole is further facilitated by interaction of a special kind with environment, as a result of which the genome gets randomly, for example, during reproduction or sufficiently severe radiation, changes, which can affect the development of the organism and its offspring both negatively and positively.

Such obligatory activity of a living creature, during which dissatisfaction with the present is manifested for the sake of a better arrangement in the future, provides a generally upward change in both the creatures themselves and their surroundings. That is, due to the activity of living creatures, the content of flora and fauna, as well as the things around them, changes, becoming more complicated and gaining more and more variety. In other words, living beings resist the increase in the entropy of Creation, which, if you look from this side, cannot exist without them in a stable state.

This kind of activity of living beings with all its attributes, the main one of which is dissatisfaction, distinguishes them, for example, from computers, since the latter look for and process only the information that their owners need, acting thereby only on their tasks on the given programs without requiring anything in return.

What is the essence and organization of such activity - consciousness, and where does it come from, structuring and giving life of the protein compounds with the genome, i.e. making them already by unsatisfied consumers and producers of information, is unlikely to become known due to the elusiveness of this formation in beingness, in which it emerges as if from another dimensional.

The proof of this elusiveness and foreignness of consciousness to beingness is the helplessness of all attempts by pundits to give life for compositions of elements that practically coincide in composition with the protein compounds of living creatures, including the genome.

This means that a living organism is a kind of symbiosis of structured protein (the passive) and consciousness (the active).

And this fact suggests that consciousness also cannot manifest itself without its carrier - in a certain way a structured protein in the form of a given set of cells, each of which contains the corresponding program also on the protein carrier - the genome. On the other hand, a structured protein is not able to act without consciousness, what we observe on ourselves every day. In the same way, the computer will not work without the appropriate programs and energy source.

Nevertheless, despite the presence of consciousness, all living organisms, except a person, come into the restriction consisting in the following.

They are not capable, both on the action of the genome and by the influence of the available consciousness upon the organism, to go beyond the activity, which is manifested only in the frameworks of this environment, since their conscious activity at the genome level is programmed not for a certain reasonable change of own surrounding, but for adapt to it. In accordance with this program, fixed in the genome of each cell in the body, their consciousness is purely adaptive.

It is this property of consciousness of these living creatures that makes the evolutionary process of development of living beings so slow - with pullbacks and failures. In particular, on Earth, he went until the appearance of a person for billions of years. During this time, a creature capable of conscious actions of a non-adaptive, in particular, creative direction did not appear, which is quite naturally, if we keep in mind the presence in the organisms, preceding a person, only consciousness that is adaptive to the environment, which, of course, cannot turn the flow of information from own processing center towards the transformation of own surrounding to solve design and creative tasks, since these organisms do not have any goals other than adaptive activity.

The pure adaptability of organisms implies only the desire to interact most effectively with the environment, as far as available resources allow, without being distracted by everything else - in this regard, all creatures, except humans, resemble living automatic mechanisms, the spontaneous activity consciousness of which is closed in the frameworks of adaptive reactions with respect to the environment, that is, everything, that does apply to inadaptive reactions, in particular, - humor, emotional experiences, as well as aware targeted actions that do not correspond to the real conditions of humanitarian and everyday communication, or, in the human understanding, stupidity, cannot be characteristic for these dynamic components of the environment.

In other words, the lowest form of consciousness of organisms consists in the spontaneous activity of the adaptive type, leading to self-development against the background of randomness (mutations), and the higher form consists in the intentional activity of the design-goal type, leading to self-development through understood forms of activity.

Therefore, only creatures that are able to partially abandon adaptive instincts can carry out such actions that they themselves qualify as stupidity. That is, stupidity is not able to manifest itself without a deliberate setting goal, which in general does not correspond to the realities of the situation, and it is peculiar only to a person.

Oddly enough, it is precisely due to stupid intentions and actions corresponding to them, which either contradict the established views and theories or do not correspond to them, provoking at first mocking objections and laughter of the audience, and then positively changing the life of the whole community: appear most epochal inventions and discoveries, as well as artistic works.

Of course, few are capable of such useful stupidities, and the rest, with rare exceptions, commit useless stupid acts every day, but are not able to prevent them. And no one has yet given an answer about the true cause of stupidity.

Let's try to do this.

2. The role of self-consciousness in the occurrence of stupidity.

So, in addition to the non-target (instinctive) adaptive activity of organisms, there is also the target activity, which is realized in the conscious intentions and actions both a person and of human communities, unlike other living beings and communities of various organisms on Earth.

Such communities appeared on the basis of highly developed primates, first in the form of hominids about 6 million years ago. It was they who amazingly changed the world on Earth rather quickly in comparison with the previous - slowed down - process of the development of life on the planet.

The main role in this acceleration could be played only by the new form of consciousness that appeared in these new creatures - awareness of oneself in own aspirations and actions, ensured the project-targeted orientation in own activity both every person and his communities.

In more detail about the mechanism of the appearance of man on Earth, which differs from all other creatures, in fact, only by the presence of self-consciousness, it is said in my work How and for what was the person being appeared from the monkey?! [1, part 1, Chapter 1].

Thus, stupidity cannot exist without self-consciousness.

A person sets goals for himself on the basis of information provided to his consciousness, and, in particular, self-consciousness, by the center of information processing, that his brain is.

This information may be inaccurate or insufficient, and it is not always possible to fill this gap. However, the goal is set and the deed is done, turning out to be completely idiotic in the eyes of the public.

In this case, it is difficult to blame this subject for what he has made, because he wanted how best, but something was not enough. It is usually thought that there was not enough mind. But often this is not the case, because our previous actions define the subsequent ones, and the husband under the bed (F. M. Dostoyevsky) turns out because he did the first foolishness - married. But thee stupid things are not done only by someone who does nothing, however it is impossible. So the world of people is largely determined by foolishness.

However, mistakes are made not only through stupidity, the cause of which is unreason.

Mistakes are made due to oversight, trembling of the extremities, headache, other natural hindrances and informational insufficiency, that is, what is characteristic also for animals, although they, unlike people, are always reasonable, since they do not act according to the reasons of self-consciousness, which always seek support in the norms of morality, in the achieved values of culture and science, in the pursuit of fairness, however, the insufficiency of these products of self-awareness is obvious, since it depends on the time and circumstances, but the adaptive mind of animals is limited by purely instinctive-reflex actions, which may be erroneous, but their errors are dictated by natural causes, and not contrived within the framework of self-consciousness. Nevertheless, the intelligence of different animals is unequal in its level. Therefore, some devour others, these others gobble to third ones, etc.

So, stupidities, unlike mistakes, are committed exclusively by people, and these people can think very well. Moreover, they often understand the stupidity of their intentions, but they cant refuse them, because sometimes they want something inaccessible, as it seems, for now. And the person enthusiastically writes poetry and reads them to friends, causing them crazy laughter.

Of course, lack of intelligence also gives rise to stupid things, but they are akin to animal mistakes, and are qualified as stupid only by the social environment, because they either contradict established rules in society, in particular, morality, for example, arranging the brawls or quarrels for no apparent reason, but due to a bad mood, like dogs wrangling.

Lack of intelligence can deny natural laws, for example, in trying to bale the sea or reproduce rams out of the goats, or a person sets unattainable goals for himself, such as equalizing all people for the sake of their well-being, or he is trying to stand out himself against the general public background, for example, by growing meter-long nails or beard up to the floor.

Quite conscious foolishness, not mistake, is to follow bad habits for the sake of pleasant sensations, which is typical for almost all individuals living also today, manifested as a consequence of their animal nature, that is, the animal component of consciousness, which aspires only towards sensations, preferably - pleasant, no matter what. Of course, aware of the harmful nature of these habits, a person thinks inside himself that, in principle, bad habits he will overcome, but he does not want yet. But then it turns out to be late, and foolishness triumphs again.

The philistine stupidity captures not only the bulk of the population, but also many comparatively wealthy and quick-witted people who consider prosperous existence to be the most important thing in life, that is trite, extremely simple, and does not require serious analytical and synthetic brain work, debasing a person with actual brain inaction. This kind of stupidity deprives them of their independence, making them susceptible to outside influences, in particular, of various religious faiths and sects, as well as politicians and other eloquent people, and thereby depriving them of the possibility of a full, that is, creative life, which is impossible without risk, and requires maximum liberation of consciousness.

An extreme form of stupidity is dullness, which leads to permanent errors, and producers of this extreme degree of stupidity are called blockheads.

In this case, mistakes are made simply because the person does not understand what he is doing, that is, he lacks both quick wits and competence. There are a lot of such figures in the power structures, where influential relatives drag them. This is largely the reason for the bad governance situation in most States, which cannot get to, at least, some acceptable standard of living for the main population, even if the rulers do not particularly rob the treasury.

Thereby, among people, who do not eat already each other, there may exist specimens that are actually suitable only for food. However, these blockheads, thanks to their underdevelopment, feel great, with impunity doing a lot of stupid things at the sympathy of close relatives.

Thus, in a human hostel the different stupidities are produced.

There are pure stupidities - without an admixture of erroneous intentions, for example, in the form of a conscious pursuit of unattainable goals.

One can also observe stupidities committed out of thoughtlessness, for example, the theft of something good in the field of view of a surveillance camera.

There are stupidities-misconceptions, for example, when a man puts on a female hat and solemnly walks in it along the street, causing laughter among passers-by.

Special troubles can cause society, the so-called benevolent stupidities. Basically, these are ideas overshadowing very worthy and quick-witted people. These ideas, according to their authors, must certainly make everyone happy. Almost all great thinkers and philosophers were subject to this nonsense because they reasonably wanted to make everyone happy, and not just a bunch of robbers who seized power. Kant alone doubted that very much. But neither Lenin nor Hitler thought about doubts of Kant, having received the corresponding result.

If animals in development are promoted by perseverance in achieving more acceptable and even pleasant living conditions on the basis of unconscious dissatisfaction with the present, then the will helps a person to develop, keeping him in the direction of the set goal without distraction to outsiders. That is, the will is already a conscious reaction to what is happening both outside and inside the person, manifested in the form of the steady mental effort to achieve the goal, which creates the opportunity of the pursuit for the prospect in a competitive surrounding, supporting the progressive development direction.

At the same time, the will, as one of the components of self-consciousness, and the perseverance, characteristic of animal consciousness, acting together, can support the whole time of the aspirations of both a person and his communities to make the stupid things, which seem necessary to self-consciousness, and pleasant to animal consciousness.

In particular, such well-known personalities as Napoleon, Lenin, Stalin and Hitler wished, in their own way, good for the nations, considering, however, secretly the nations themselves by the rabble of rams. They believed to achieve this good, and at the same time to get complete supremacy for themselves through the conquest of world domination. They were imbued with this utopian idea because of their "outstanding" mind. The peoples also wanted to quickly get to the promised Paradise on Earth due to the rather convincing arguments of these blockheads, who thought they were geniuses. However, presented arguments thanks to their many talents and full of sincerity proved to be effective. As a result, they turned the peoples into a herd of rams, which followed them.

All this organized herd, with the utmost effort of will, tried to achieve their goals, and it is difficult to concoct more fool goals. Naturally, everything ended in a fiasco, and of these leaders only Napoleon and Lenin eventually realized their stupidity.

Napoleon, however, at the second attempt after Waterloo, realized the idiocy of his actions in an effort to unite completely different peoples in their self-consciousness into a single whole under own sensitive leadership, and retired not without the help of his enemiesBritishers, on an island in the middle of the ocean to outlast own foolishness there.

It was followed by Lenin, who was just as stupid in trying to introduce into the minds of the primeval Russian people the utopian ideas of Marx in the form of communes, which led to the complete collapse of the Russian economy, and to Lenin - to the idea of returning the country to capitalism in the form of NEP (New economic policy). He was also experiencing his own fiasco in the seclusion of the Gorki (Hills) estate near Moscow, where he, to a large extent from frustration, like Napoleon, untimely deceased.

That is, not much limited volitional effort, which coincides at leaders with intense animal perseverance of the people masses, can lead to complete stupidity due to the known kinks of self-awareness in the form of setting utopian goals, especially if the lowest consciousness of the masses also begins to expect benefits from such aspirations.

Let us also recall the idea of Karl Marx about the proletariat as the true mover of mankind towards communism, which has attracted and still attracts the population, expecting happiness for everyone on Earth, although the proletariat has disappeared somehow, but, rather, turned into a customer service staff, and the number of beggars is only growing. So the people foolishness also has no borders.

Along with that, many rich people, with the help of various specialists, are diligently seeking to extend their own lives as far as possible - right down infinity, spending fantastic amounts of money on this stupidity. All this is ridiculous, but a fact. What they will do in this infinity is not clear to themselves, but they would certainly want to transfer pleasant sensations of what is available now into the limitless future.

It turns out that to mistakes of a person, as and animals, can lead the external hindrances, lack of quick wit and experience, lack of the necessary knowledge and skills, that is, something to which self-consciousness may not has relevant.

Along with that, a person may make well-aware decisions during which he can make mistakes, for example, developing complex projects and not working under them out enough, or these projects may be completely untimely or incorrectly corrected, etc.

In these circumstances, there is also no humanitarian-social activity of self-awareness.

But as soon as this humanitarian and social activity is manifested, then it is faced with adaptive activity, characteristic of the animal consciousness.

They can counteract each other where temporarily by dominant turns out to be one or the other component of consciousness, but they can also act together in the same direction.

It is in this humanitarian sphere of communication that a number of actions can be considered by the public or by the person himself subsequently as stupid, but not erroneous, due to the conscious display of these foolish things, which is especially typical in the sphere of art.

In general, stupidity, unlike mistakes, can be defined as an inadequate aware reaction to what is happening in the humanitarian sphere of communication as a result of a persons falsely understood or underestimated situation, which, of course, can happen to everyone, and which can lead both to fatal results for a given person and his environment, and simply to mockeries over the blockhead, who is creating God knows what. Stupidity is absent in other living beings who are not capable of conscious actions to detriment for themselves, which is often characteristic of Homo sapiens.

Stupidity is not necessarily insufficient intelligence, because often stupid things are committed by very smart people for reasons that seem to them true, which are dictated to them by supposedly the highest considerations or urgent needs, and they have not patience to satisfy them.

In our opinion, stupidity is manifested in the borderline state of consciousness, that is, in a relatively narrow field - between the instinctive-reflex (animal) consciousness and self-consciousness.

Self-consciousness is a property that is available only to a person. It distinguishes any person - regardless of his intellect - from animals the fact that a person has project thinking, thanks which the person can break out of the environment, consciously changing it and oneself - and not only for utilitarian purposes, while the animal consciousness needs just the pleasant food and strives only for dominance to acquire the best conditions for life and reproduction, but only according to standard tracing papers in the form of instincts and reflexes, and awareness themselves as self-valuable subjects of activity does not appear in animals, even when the reaction to what happened leads them to injuries and other negative consequences, but is taken into account subconsciously, passing into the generations with the formation of additional instincts and reflexes.

A person, since he has two states of consciousness, thereby receives a conditional field bordering between them, unlike animals, although consciousness is indivisible, but, nevertheless, each of both of these noted states of consciousness can manifest itself to a greater or lesser extent - to varying degrees of influence on each other. In this rather narrow field, a person is also capable of acquiring ideas and drawing up projects as products of self-consciousness, but, being under the strongest pressure of the animal consciousness, he, like animals, is subconsciously sure of the correctness of own actions and direct vision, not understanding that he has already gone from the natural environment to another, where, in addition to tactics, a strategy with appropriate assessments and, at least, analytical and synthetic thinking is required, and where instincts and reflexes (animal intelligence) cease to work adequately in accordance with incoming requests within the framework of the artificial sphere of self-consciousness, reflecting the moral and cultural rules of the human hostels, not just the natural environment.

Therefore, the reaction of a person who is in such borderline state of consciousness, which can be both short-term and very long, as a rule, does not assumes the balanced actions in the framework of cultural and civilizational environment - they can significantly deviate from the norms of morality and even laws, quite often later presenting to the environments, and later to the authors themselves as stupid. This is facilitated, in particular, by the lack of careful analytical-synthetic brain work, either lack of time for reflection, weak intelligence, ignorance (incompetence) or the adherence to unfit at the moment traditions, or the influence of extraneous interference, etc.

The impossibility of exercise of the balanced (verified) acts within the frameworks of the cultural environment leads to their replacement with acts according to reasons of animal intelligence in this occasion, leading the person to actions, disproportionate to the cultural environment, but quite efficient on grounds of the animal consciousness, however - inadequate, that is, stupid from the position of an outside observer of the same cultural environment. Although sometimes the subject of action understands his stupidity and tries to disguise it with a different degree of success.

Someone can quite often get out of this semi-animal state, containing a lot of tactical tricks and cunning twists, but there are not too many of them. Most are being limited to the framework of habits and faith, living in a half-sleep life in the manner of a sleepwalkers, preserving themselves in endless dullness and mental laziness, doing about the same thing every day.

Although, in principle, the developed self- consciousness makes it possible quite often to distance oneself from a dull, semi-animal existence; however, the animal essence of man is not asleep, throwing even the most intelligent and discriminating, for example, into the arms of passion and unpredictable acts, stupider than that cannot be.

So if someone thinks that progress is purely a matter of wise men, then he is deeply mistaken, because wise men are often stupid than everyone else. Everything is not so simple, because stupidity captures all sectors of society and all individuals - the question is only in the degree and place of the individual.

On the other hand, in the same narrow field between the lower consciousness and self-consciousness, the predominance of self-consciousness over the animal consciousness of a person can likewise force a person to do stupid things.

For example, the monks are trying at all costs to destroy their own, as they believe, vicious nature, that is, in fact, their own animal consciousness that controls the entire process of interaction of the body with the external environment, by mortification of the flesh in various ways.

Stupidities is also committed when the intentions of self-consciousness and aspirations of the animal consciousness coincide, if they seem necessary to self-consciousness and pleasant to animal consciousness.

Such may be at the arrogant attitude of some educated or high-ranking persons to a simple public, which flatters their pride, but from the outside looks ridiculous and stupid, because this public knows that they are mostly ordinary incompetent persons and loafers. Stupidity is also the pride of a miser by the accumulated treasures that he does not use himself and hides from the rest. Naturally, he realizes his own stupidity only before death, when everything material becomes unimportant.

So, all organisms, except for human ones, act only following the trial and error procedure, accumulating positive experience in their genes, and invariably die under significant environmental changes, the consequences of which were not reflected in their genetic memory.

A person, unlike them, can relatively quickly, if he's not a complete fool, deliberately correct his actions, even incredibly stupid, observing their consequences.

At the same time, it should be noted that intellect as the final product of brain processing of incoming information together with data from memory neither with the natural consciousness, got to the person from primates, nor with self-consciousness is directly related, as the intellect is a kind of reflection of technical efficiency of processing of information entering the body-managing system (brain for a person), assisting in any living creature to its consciousness - from bacteria to human-genius.

Consciousness simply owns the available intellect and applies it to the actions of the body. They can be more or less effective depending on the power and flexibility of the available intellect, which is sometimes called cleverness. Intellect can be excellent in an apparent scoundrel and weak at an honest, educated and cultured person.

Although outwardly any individual consciousness manifests itself through intellect, in reality, a person willfully and no only uses it for his own purposes, being considered more or less intelligent for his surroundings.

However, cleverness is not so important in finding new ideas and setting goals, but it can be important in realizing goals.

In other words, a quick-witted performer, who quickly and accurately fulfills an order, can be a completely unsuitable planner, and vice versa, unskillful, thinking slowly and with difficulty, can turn the world upside down with an original idea, which, however, hes not able to realize without the trained and quick-witted in business activities on this profile professionals, who, incidentally, often take advantage of the authors selflessness, attach themselves to him or even publicize, his idea as his own.

At the same time, the inability to use one's own intellect can lead to stupid actions, which is typical for an ignorant audience that is not used to thinking and checking what has been said, in particular, by politicians who constantly deceive this audience.

Be that as it may, the duality of human consciousness - the presence of a person both the natural (lowest) consciousness and competing with it self-consciousness, predominantly antagonistic to it in the direction of aspirations - indicates, that the main factor in manifestation of stupidity at a person - the interaction of his self-consciousness with the natural (animal) consciousness.

Without this interaction, stupidity cannot manifest itself. Therefore, it is absent from other living beings that are not capable of conscious actions to their own detriment.

But since the life of every person is built on the interaction of his animal consciousness and self-consciousness, each of which can temporarily or permanently dominate, and the levels of these forms of consciousness can be different, stupidity certainly manifests itself even in the most intelligent (quick-witted) representatives of the human race, often even in on a larger scale than in weak heads, as we have shown above.

This efficiency of information processing by the corresponding centers under the name intellect (resourcefulness) is also characteristic of monkeys, some of which cope better with some affair, others worse by making more mistakes, but monkeys are not able to evaluate each other's erroneous actions as stupidity, because they lack abstract thinking and they cannot comprehend their own actions from the position of absurdity, and they can only be angry and growl at each other because of mistakes in actions, or they can beat or even eat the inefficient specimen.

That is, monkeys, not possessing self-awareness, are able to assess the inefficiency of their own actions or the actions of a neighbor only as errors, while a person is able to evaluate them and as errors - from the position of technological effectiveness of actions, and as stupidity from the point of view of breaking laws, morality, as well as the absurdity of behavior, in particular, the desire for unattainable or deliberate actions to their own detriment within the appropriate framework of civilization and culture. A person is also able to relatively quickly change the method of his actions to a more effective or moral one, even with a weak ingenuity thanks to the various approaches at his disposal, as a member of a society, educated to one degree or another, which has an extensive database of accumulated and recorded data, as well as relevant mechanisms their implementation.

In other words, in accordance with the considerations of the monkeys, preposterous actions are insufficient only in terms of results, but their quick wits are limited by a lack of self-awareness and a relatively scarce database of personal and genetic data, in which there may be no suitable hints for making more effective decisions, and monkeys cannot have morality, since they are not aware of their own presence in time and, therefore, their mortality. They try to correct errors within the framework of their adaptive coexistence with the environment in search of more effective solutions only by trial and error, because they are not capable, in particular, to solutions of the design or intuitive type to change the environment for their own purposes with more or less distant prospect. Monkeys, even in their highest incarnation of primates, having existed for tens of millions of years, unlike Homo sapiens, whose period of presence on the planet is more than an order of magnitude shorter, did not come out beyond their own animal consciousness, whose aspirations are limited only to food, reproduction and domination among their own kind.

3. The roots for the negative selection of representatives of an authority elite.

In all human communities, there are quite a few individuals with a relatively weak level of self-consciousness, and therefore prone to making decisions dictated by the animal consciousness, which tends mainly to the above triad, which narrows their interests so much that many of their intentions and actions can be qualified like the actions of the monkeys, but if for the last these actions are excusable - they simply satisfy their animal needs, without shame and other moral principles, then for people these "low" actions cannot but be stupid, and often they are nasty, since they are being committed intentionally.

For example, they are able to dishonor themselves by stealing someone elses property, although their own may be enough; they can easily leave the family for the sake of a lovely girl, who can immediately escape to a wealthier "daddy"; these rather active and agile, like monkeys, individuals necessarily try to climb themselves into the position of leader even in complex production, not having sufficient knowledge and qualifications, but only ambition, doing thereby only harm.

Normal observation demonstrates that the desire for the best food, pretty women and a warm armchair, which allows you not to overwork, but to receive wonderful bonuses is typical of almost all representatives of the authorities both at the very top and in the outback.

These, it must be admitted, aspirations, typical for monkey all time provoke superiors to all sorts of stupidities, especially since the authority position produces the reassess own personalities in their minds, which they now see as infallible in front of their own environment, that is reinforced by propaganda and flattery of subordinates, but all this an unbiased observer perceives as a real idiocy.

But their stupid and brazen acts too often go unpunished because of the understanding of the situation by higher superiors, who differ from the fool of a lower rank only in the height of the chair and does not want to have independent and decent person in their subordinates who will quickly points to all this dullness.

So, alas, the actions of monkey-like actors in the leadership produce innumerable follies - from wars to mass hunger, concealment of large-scale inventions for the sake of personal gain, and other obvious stupidities, up to the desire for world domination if they have the appropriate resources, which leads to troubles also their ones, and especially their offspring, but they invariably repeat the stupid things under the pressure of their own animal consciousness, which always wants more and the best. And these imperious semi-primates cannot stop at all - they climb and climb to command all the same than for a pleasant, as it seems to them, life.

Since it is not talents and creators who are rushing into power structures, but mainly subjects who, like primates, most of all want the most refined food, the most affectionate and pretty females, it is desirable, in large numbers, as well as - the greatest opportunities to dominate, enjoying what they can kick during own rule as many fellow tribesmen as possible, and even "shake" the whole world if possible, insofar such negative selection into power structures cannot but be caused by the predominance of the animal consciousness of primates at such individuals.

And this selection into the structures, governing society, of the impudent but energetic and unscrupulous mediocrities, who are capable of everything, and which is primarily interested in power, is inevitable due to the many advantages that they possess in comparison with the rest more passive population, which does not have such a dominance of lower consciousness in their consciousness at the weakness of the highest.

Therefore, there are in power at all times, with rare exceptions, in fact, scoundrels, what was noticed Plato with surprise two and a half thousand years ago.

Indeed, it is difficult to disagree with him, having familiarized himself with his brief description of the tyrant: But when he has disposed of foreign enemies by conquest or treaty, and there is nothing to fear from them, then he is always stirring up some war or other, in order that the people may require a leader What a blessed alternative, I said: - to be compelled to dwell only with the many bad, and to be by them hated, or not to live at all!... And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require? [1].

The reliability of his abusive words, characterizing tyrants, is confirmed by Platos attempt to collaborate with the Syracuse (Sicily) tyrant Dionysius Junior for the sake of building an aristocratic, just state under the wise guidance of philosophers, as a result of which he slightly not set off towards the forefathers, but somehow survived. Those interested will be able to learn more about the vicissitudes of Plato's life on Internet.

Plato ranks democracy a little higher than tyranny, but not by much, believing that it is precisely because of its proximity to the crowd with all its stupidity and abomination that democracy inevitably produces tyrants: And then democracy comes into being after the poor have conquered their opponents, slaughtering some and banishing some, while to the remainder they give an equal share of freedom and power; and this is the form of government in which the magistrates are commonly elected by lot This, then, seems likely to be the fairest of States, being an embroidered robe which is spangles with every sort of flower. And just as women and children think a variety of colours to be of all things most charming, so there are many men to whom this State, which is spangled with the manners and characters of mankind, will appear to be the fairest of States how grandly does she trample all these fine notions of ours under her feet, never giving a thought to the pursuits which make a statesman, and promoting to honour anyone who professes to be the people's friend I replied, which, as they tell you in a democracy, is the glory of the State and that therefore in a democracy alone will the freeman of nature deing to dwell the insatiable desire of this and the neglect of other things introduces the change in democracy, which occasions a demand for tyranny loyal citizens are insultingly termed by her slaves who hug their chains and men of naught; she would have subjects who are like rulers, and rulers who are like subjects: these are men after her own heart, whom she praises and honours both in private and public. Now, in such a State, can liberty have any limit?... And above all, I said, and as the result of all how sensitive the citizens become, they chafe impatiently at the least touch of authority and at length, as you know, they cease to care even for the laws, written or unwritten; they will have no one over them Such, my friend, I said, is the fair and glorious beginning out of which springs tyrant This and no other is the root from which a tyrant springs; when he first appears above ground he is a protector having a mob entirely at his disposal, he is not restrained from shedding the blood of kinsmen? [1].

Plato puts an oligarchy over democracy in relation to moral qualities, apparently because of its lack of obvious bloodthirstiness and stupidity, but he despises this system in the same way as democracy and tyranny, since oligarch-rulers are only concerned about the thirst for profit at the expense of the people, and absolutely indifferent to his needs, trying to satisfy only own indestructible greed: A government resting on a valuation of property, in which the rich have power and the poor man is deprived of it They next proceed to make a law which fixes a sum of money as the qualification of citizenship; the sum is higher in one place and lower in another, as the oligarchy is more or less exclusive; and they allow no one whose property falls below the amount fixes to have any share in the government. These changes in the constitution they affect by force of arms, if intimidation has not already done their work First of all, I said, consider the nature of the qualification just think what would happen if pilots were to be chosen according to their property, and a poor man were refused permission to steer, even though he were a better pilot?... The inevitable division: such a State is not one, but two States< the one of poor, the other of rich men; and the are living on the same spot and always conspiring against one another Well, I said, and how does the change from oligarchy into democracy arise? Is it not on this wise? The good at which such State alms is to become as rich as possible, a desire which is insatiable?... [1].

Judging by the above fragments, over the past thousands years only the external form of government, or rather, its name, has changed, and the essence, noted by Plato, hardly strongly changed.

Thus. the dominance of the animal consciousness of primates in the representatives of power gives them many advantages over other groups of the population, since, as a rule, the own dullness and extreme immorality - the legacy of lazy, but cunning and resourceful monkeys - they compensate, true, with varying degrees of success, by highly intelligent advisers and assistants, as well as their own energy, attentiveness and cunning, that is, creating a false opinion about themselves, but actually trying to deceive everyone.

As a result, they provide for some time for themselves and their offspring a very comfortable life, despite the prevailing cultural squalor in their minds due to a low level of self-consciousness, that is, giving preference the animal "passions', but not to high values, groveling themselves over the superiors and hypocriting in every possible way for own material prosperity. They put social interests in the background and trying to use all segments of the population to satisfy their sordid needs in ways that are mostly stupid or at least short-sighted.

To change such personnel of the power elites to wise men and geniuses, as Plato dreamed, had never succeeded.

Plato himself, it was, tried to do it, but barely escaped death. Since then, decent people prefer not to climb into this shithole, and those who got there, as a result of, for example, revolutions, either gradually shoot back, or they quickly leave the power structures, or degrade in their self-consciousness up to the level of accomplices.

Nevertheless, such impudent, cunning and resourceful in some respects subjects, but essentially stupid, rarely remain in the power elite for a long time, because they use power, primarily for their selfish purposes, neglecting the needs of the people. They are replaced by other subjects of a similar type, and they indeed at first they try to do at least something useful for population to gain popularity. Therefore, some progress in civilizational and cultural development is still tracing, despite all the obstacles that the power elites generally arrange.

4. The consequences of negative selection into power elites.

Decisions nevertheless have to be made not by advisers, but by those in power, and these decisions, of course, are dictated predominantly by the animal consciousness that are prevailing in them - very pragmatic, which has in mind own conveniences, which, of course, from the point of view of the development of culture and civilization, even more so - self- consciousness, is foolishness in its purest form.

Similar stupidity of power elites as a whole is further aggravated by the servility of subordinates to own superiors. In order not to lose their position in the hierarchy of power, they try not to conflict with their bosses even if their decisions are wrong or simply stupid, which cannot but affect the negative course of events, at least locally.

Indeed, this kind of stupidity slows down the development of the human community, often leading to incredible human losses, which is well known from history, but, on the other hand, this stupidity, as well as rudeness, hypocrisy, greed, irresponsibility, contempt for the rest of the population, attempts to make him slaves or dumb serving robots bring obligatory irritation to the public, creating constant tension in society, which, like the difference in potentials in electric circuits, forces it, at least, in the face of non-passive individuals, who disagree with the domination of these scoundrels over themselves, to involve and popular masses in a certain periods for the fight with them.

In other words, civilization does not develop for considerations of the power elites that be, but according to objective laws, the main of which is the struggle of natural (animal) consciousness with all its egocentrism, and self-consciousness, for which altruism in every person and in society as a whole is most characteristic.

It is these two aspects of human consciousness in their permanent struggle ensure the development of human communities, not allowing them to freeze in place in complete dullness, satiety, indifference and laziness, against what the animal consciousness does not mind, but only for itself - beloved, what does not tolerate the altruistic highest consciousness (self-consciousness), since it wants fairness for all without exception, that also - in its maximalism - is pure stupidity.

If we return to the stupidity of those in power, then it is usually supported by low intellectual and educational levels, since the interests of these semi-primates are aimed not for development, but - towards pleasures, and this stupidity is aggravated is by the weak of self-awareness, which is expressed in the absence of sense of dignity, shame, and - in the manifestation of extreme hypocrisy. An increased level of dominance, allowing to aspirate to profitable places by using all means, including also unacceptable on moral standard, as well as the constant control of ones own flaws well known to these parasites, combined with a good pragmatic (animal) mind - by a trick, enables them to successfully parasitize over the rest of the population, attracting to the help of parasites lower rank - from paramilitary structures.

However, these scoundrels, by virtue of their dullness, do not understand that the extermination or stupefaction of everyone else, about what they permanently dream, means depriving them of the fertile soil on which they parasitize, that is, lead them to the disappearance, like the glistas in the intestines of a dead animal.

In particular, rather fresh idea, promoted by them, is to convert all financial and other operations in everyday life into a digital format (digitalization) based on artificial intelligence. They believe that thanks to it the decrease in own incomes due to a growing drop in demand can at least be compensated by replacing the real needs of the population with those that are beneficial to those in power. To achieve this goal, a worldwide database is being created, which should include all available information about each client, including even the diseases that he suffers from. Accordingly, this information allows continuous monitoring of each person, imposing both tastes and goods on him, directing each person where the authorities consider it necessary, as a result of which it becomes possible to collect t from him and he maximum tribute, and permanently manage by him during whole his life.

Such short-sighted idea, designed to completely subordinate each person to considerations of power elite with the help of computer networks, is aimed primarily at creating the ideal consumer by depriving him of his own will and desires. It will quickly and inevitably lead all sectors of society, devoid of initiative, and hence development, to degradation and decay in the form of the disappearance of civilization.

This stupidity of the dominants of the animal passions and desires at the extreme weakness of self-consciousness, which cannot make own carriers peer into the future and stop the mass separation of a person from spiritual values, and most importantly - from creativity, actually denies the meaning of the existence of mankind in its desire for continuous aware renewal, turning it into semblance of a flock of monkeys.

If we return to some peculiarities of representatives of power elites, it should be noted that monkey trick is their second nature. Taking advantage of it, they are quite successful against the general background of the rest - mostly passive - population, can provide themselves with the best food, the maximum possible comfort and the best conditions for reproduction. Everything else is of little interest to them - typical semi-primates with a human appearance: cunning, insidious, but stupid, because they do not strive for the heights of culture and the human spirit, but for the most primitive - in essence, for the monkey life, which does not ensure their development, more precisely, development of their consciousness. Although, most likely, they like to be semi-primates, but they carefully hide it by erecting monuments of themselves on the squares, as to the great leaders of progress.

For those in power, the only good is that which is pleasant and beneficial for themselves. They despise others, but consider them necessary creatures, which it is desirable to use to maintain their own pleasant existence.

However, a certain awareness of their own original stupidity and animal nature always worries them, especially since competitors do not yawn and they need to constantly uphold, as is the case in the animal world, a occupied niche of power and privileges.

The elites of the Anglo-Saxon world, whose decisions and actions are reinforced, controlled and directed to a certain extent by the supranational financial elite, are currently leading in defending the occupied leading positions among the power elites of the developed countries of the world.

The unconditional successes of these leaders tactically, which allowed them to push back or subjugate all the other power elites, coming out on top in the robbery of countries and peoples of the world, due to which they are considered the most intelligent and advanced, seems to contradict our reasoning about the enduring stupidity of any power elites.

Let's see if this is so in the strategic plan?

The only real achievement of these leading elites is the seizure and temporary holding of actual power over most countries of the world due to control over energy resources, as well as thanks to military force, threats, blackmail, bribery and deceit, in which they have become quite adept for several hundred years.

What exactly gives them this achievement?

If we recall the alpha male flocks of monkeys, then their temporary achievement of power over the flock is achieved by similar means, without adding anything from above.

That is, in the pursuit of power and profit, these elites are not able to turn to other - truly human - rather than monkey values. As a result of their position, in which, as it seems, you can do anything you want, they do the most pleasant things on sensations: In the first place is power, giving undeniable superiority in the animal world, on subsequent places - a variety of pleasant sex, replacing normal reproduction, and gluttony, as well as abuse of drugs, alcohol, etc., which undoubtedly create phantasmagorical visions and pleasant relaxation.

What is it all? It is the decomposition! Of course, it can last for some time, but this bestial world in the face of more restrained and energetic competitors cannot fail to end in collapse.

Let us recall how Spain ended in the Middle Ages, over whose possessions the sun the sun did not go down, and which flooded itself by American gold.

Its elite gradually decomposed, the economy collapsed, military power fell. And this was taken advantage of by Spain's main competitor- energetic at that time Britain.

Currently, China is breathing similarly into the back of the head to the Anglo-Saxons.

One can conclude: any power elite inevitably ultimately comes to decomposition and disappearance precisely because of its original stupidity associated with the prevalence of animal consciousness in its representatives, which provides them with a leading position in society, but temporarily, since the pragmatic-parasitic aspirations of the animal consciousness not only lead society to stagnation in the end, but also inevitably come into conflict with the considerations of social self-consciousness, which requires the development of society towards altruism and harmony.

Therefore, this elite is fairly quickly replaced by another power elite, which at first, striving for popularity and retention in power, provides society with greater scope for the development of technology and culture, unwittingly promoting society to the increase of self-consciousness in general, but again it gradually slides to stagnation and parasitism.

However, in general, in small steps, society follows the path of progress, and along with this, the level of its self-consciousness rises - more and more people appear in it, thinking not only about themselves, but also about the common good, the development of culture and art, everything more pacifists and nonconformists appears

Thus, the predominance of the lowest consciousness for representatives of the power elites in combination with the weakness of the highest (self-consciousness), is the true reason for their aspiration for dominion domination over other people, during which, taking advantage of trick, shamelessness, flattery to superiors, servility to them, obsequiousness, hypocrisy, dynamism, sociability and sometimes quite acumen, they get an advantage in occupying leadership positions, ousting to people, more worthy upon their abilities and talents to management, that determines the negative selection of candidates in the power elite.

Nevertheless, the positive role of the power elites, for all their inevitable stupidity, lies in the fact that they, separating themselves from the masses in their privileges, begin to resist them, introducing the corresponding irritation of all others, deprived of such bonuses, and thereby create ineradicable contradictions in society, provoking its development in the ongoing struggle of one with the other for power, food and women, but, along the way, for the development of science, technology and culture, which give certain advantages in this struggle, which would be impossible in the General state of well-satisfied needs, for that so fiercely are struggling all fighters for fairness.

These fighters, despite their stupidity, consisting in confidence in the onset of universal happiness on the planet, also do something useful: they call the people to fight for universal fairness, without removing the tension in society, and they are introducing culture into the masses, that also contributes to the development of public consciousness.

Nevertheless, neither the cunning of the representatives of the power elites, nor the goodwill of the utopians-intellectuals are able to adequately rule the world, also as and any outstanding mind not capable to this leadership due to the limitations both in the perception of signals, which coming through sensations, and in the processing of the brain information, not allowing you to finally find the coveted, which only always beckons.

As for the considerations of some humanists, philosophers, religious figures, and even extremists, which are opposed to those in power, for the establishment of universal fairness in society, it is pleasant to everyone, with the exception of the power elite and its minions, but it is also ordinary stupidity, since with intensified propaganda and forceful measures to achieve justice, as we see from recent history, they invariably lead to the extermination of a significant part of this population, as well as lead to degradation of the population and the destruction of the economy, that deprives the country of independence.

On an invariable antagonism between people in society in due time drew attention Kant, having pointed out that the idyllic existence without struggle means the complete stagnation and a stop in development of society: The means employed by nature to bring about the development of all the capacities of men is their antagonism in society, so far as this is, in the end, the cause of a lawful order among men Without those in themselves unamiable characteristics of unsociability from whence opposition springs- characteristics each man must find in his own selfish pretensions-all talents would remain hidden, unborn in an Arcadian shepherd's life, with its concord, contentment, and mutual affection. Men good-natured as the sheep they herd, would hardly reach a higher worth than their beasts [3; thesis 4].

That is, in general, the struggle of power elites, driven mostly by the selfish aspirations of the animal consciousness prevailing in them between themselves, as well as their struggle with informal-intellectual oppositionists, who is guided already in its considerations by altruistic self-consciousness, contributes to social turbulence, preventing the human race from stopping in its development.

Thus, the opposite aspirations of both forms of consciousness in their external expression cannot fail to give rise to a forward motion of human communities in the frameworks of civilization, although with sporadic failures in the form of kickbacks and inhibitions.

At the same time, it must be said that the animal component of the human consciousness has remained virtually unchanged, at least. over the past several tens of thousands of years. Unlike it, self-consciousness, that first appeared in its rudimentary form in hominids no earlier than six million years ago, gradually developed, accumulating its power, that, naturally affects the rise of culture, science and technology. The level of self-consciousness as a whole is growing, but unevenly, leaving most of the world's population in this respect on relatively low level. However, over time, the layer of cultural and educated people increased, having reached such magnitudes that a fairly large part of society became able to oppose itself to the power elite, provoking the masses to fight for a higher level of both material and spiritual life - the era of revolutions and world wars began.

So, the initial preponderance of animal consciousness with its natural savagery over self-consciousness is replaced with the emergence of States in the frameworks of civilization to a large extent by the dominance of self-consciousness, provoking the intensive growth of not only culture, but also relatively rapid development of technologies. In other words, the forward motion of human communities in the frameworks of civilization is becoming increasingly accelerated, and the power elites, who operate mainly in the frameworks of their own animal consciousness, cannot oppose this acceleration. However, this acceleration cannot last long. After a certain time, information flows begin to overwhelm their consumers and makers - the information collapse sets in, largely triggered by the increased power of self-consciousness. And this factor means the renewal of the human community through the collapse of existing structures.

If we return to the considerations of the power elites on this issue, then due to their narrow-mindedness, they do not go further than to usual foolishness.

Those in power believe that it is possible to isolate themselves from the rest of the population, which they consider a pathetic rabble, for example, on floating comfortable islands, where from they will manipulate other populations, what, of course, is the amazing foolishness, because there in full comfort they will face rapid degeneration, but earlier they are likely to fight themselves there as spiders in a can, or from boredom, or from the desire to become even higher in an elite hierarchy.

As for the other idiotic dream of these scoundrels at power about reducing the worlds population in combination with complete stupefaction of the remnants of this population, the obviousness of this stupidity, dictated by the predominance in their consciousness of its the animal form for the convenience of the full-blooded life of alpha males in a well-controlled flock, recalls the dreams of some learned idiots about control of volcanic eruptions, luminosity of stars and the movement of galaxies. As somehow without these ideas, which do not shine at least some spark of reason, the population of the planet will regulate itself, as, for example, is happening now in Europe, where it is decreasing due to excessive conformism and a desire to live well without restless children.

Intervention in this complex process of the power elites with resettlement of savages to Europeans will only cause a catastrophic change in the quality of the population towards barbarism and uncontrollability, that is, it will lead to chaos and civilization collapse, at least in Europe, which can be short-term beneficial of US power elites and the top of international corporations.

It is clear that any civilization cannot exist forever, but its life cycle is by no means determined by the stupidity of elites and the passivity of the population, but it is determined by the expansion of information flows and the corresponding densification of civilizations own time thanks to the growth of self-consciousness with the onset of the limit in the perception of these information flows by the human community in the form of information collapse.

More details about this phenomenon are described in my work Back to the primates?! or forward - to the superman?! [1, part 3, chapter 3].

In conclusion, it should be noted that the planetary civilizations infinitely following each other are by no means intended for the unlimited development of man and his communities, which is meaningless, since they are finite formations, but they are needed for the development of consciousness that changes eternal but discretely just in finite human lives.

Bibliography

1. Nizovtsev Y. M. It's the other way around. Answers to tricky questions about interesting things (Collection). 2019. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev.

2. Plato. Complete works. Republic. Book VIII. Hackett Publishing Company. 1997.

3. Idea for a Universal History from a Cosmopolitan Point of View (1784). Translation by Lewis White Beck. From Immanuel Kant, On History, The Bobbs-Merrill Co., 1963.

Chapter 8.

Revolution as a consequence of the rise of self-consciousness to a high level.

I would like to determine why, despite the presence of well-known reasons for social revolutions, in Asian countries with popular indignations until recently there were no leap changes in the basics of the social system, in contrast, for example, to the indignations that arose during the transition from feudalism to capitalism in Europe? Why in some countries this transition was limited to reforming social foundations, and in others it was not without the strongest shocks of the foundations? Why is the revolution pretty fast the onset of reactionary changes follows?

Until now, the scientific world has not been able to find out the reasons for such a rapid development of human communities in comparison with purely natural processes. The evolution of human communities, again, for unknown reasons, passed for some communities into a stage of stagnation, as happened with most countries in Asia and Africa, or ended in collapse with the complete disappearance of states, as happened with the mighty Assyria or Babylon, or it went discontinuously - through stagnations and upheavals, but without complete disappearance, as happened in China before the 20th century.

In addition, there was no reasonable explanation for the fact of changing one formation to another either through a revolution, as, for example, happened in France at the end of the 18th century, or without it, as it happened in Europe, when the slave-owning system was replaced by the feudal one.

It is also hardly possible to recognize the October change of power in Russia at the beginning of the 20th century, as opposed to the bourgeois revolution of February of the same year, as progressive, that always distinguishes a revolution, which, as you know, is characterized by a progressive jump-like transition of quantitative changes into qualitative ones, whereas as a result of the October change of power, a militarized semi-feudal state with imperial ambitions and a indigent population, consolidated in many respects, appeared.

So-called, the Meiji Revolution in Japan cannot also be called such due to the lack of known reasons for any revolution, as well as the presence of non-hopping changes, but gradual reforms in the country for almost half a century.

Thus, the very term "revolution", implying an abrupt transition of quantitative changes into qualitative changes, does not reveal the original cause of this sudden "break in gradualism", since problems in the economic sphere, alienation and resistance of elites, popular discontent, the emergence of new forms of ideology, a favorable international environment are only an external manifestation of certain inner essences, in the absence of which the turning points in history produce the same social system over time, as happened in China two thousand years ago, in contrast to France at the end of the 18th century.

Therefore, it becomes necessary to determine these inner essences, which, apparently, cannot be outside the collectivist consciousness of one or the other communities.

All living beings are different from other objects of beingness by the presence of consciousness in them, which, in fact, makes them alive. This means that, unlike inanimate objects, they acquire new properties that allow them to replicate themselves through reproduction thanks the genetic code available in them; to be merged with the environment through metabolism; thanks to mutations, to be distributed on different types of living organisms, and, at the same time, with greater or less success, to be modified in accordance with changes in the environment, in particular, to become more complex, etc.

However, these beings in the form of flora and fauna have no subjectness. They manifest themselves in the environment only in the form of dynamic components of the environment that do not conscious themselves, although and act to give development to this environment, but act instinctively-reflexively, i.e. their consciousness is limited consumption of sensations, and it does not go beyond the environment, and the development itself is very slow in comparison with comprehended actions. Therefore, such initial type of consciousness can be qualified as the lowest consciousness, the only inherent to all living beings, except for a person who has some kind of complement to it.

This restriction in the only of the lowest consciousness in any representative of the flora or fauna is removed in a person whose consciousness acquires a significant complement in the form of awareness of oneself as an object capable of going beyond the environment and capable of creative actions. Thus, one gets the opportunity to become the subject of action: he understands the meaning of his actions, composing projects, correcting them on the move, that is, remaining as part of the environment, he at the same time rises above it, becoming partly its master and even the creator as in various man-made structures, mechanisms, processes, and creations of the spirit, which is reflected in various areas of art and culture.

Such actions change significantly and with accelerate not only the environment, but also the content of a person, increasing his educational and cultural level, that is, allowing him to become gradually in awareness himself all higher and higher. Therefore, this type of consciousness, which is complementary to the lowest consciousness, can be qualified as the highest consciousness of the living beings, or self-consciousness, which is inherent only in people.

Thus, in a person there are two components of consciousness - the lowest, often called unconscious, or subconscious, and the highest consciousness, or self-consciousness. the level of which can differ significantly depending on the degree of development of the person or his communities.

Both these components exist and act in the body and through the body in an indissoluble connection, but the highest consciousness is incapable to exist without the lowest, as the last is responsible for preservation of the living being in the environment - without what impossibly to do, and the first above all - for conscious and design activity of a being as individually, and in the human communities which are in a certain environment, and without it other natural beings always do.

It is these deep essences in the form of the lowest consciousness and highest consciousness, hidden and intertwined in every human consciousness, and, consequently, in the public consciousness, with all their antagonism because of the need to solve various problems for the most part contradicting each other, really determine development of human communities at any stage.

Thus, the highest consciousness in the course of its growth begins to oppose itself to the lowest consciousness more and more effectively - the struggle between them just distinguishes the person from animals, being manifested at early stages of development is hardly noticeable, and then - all stronger and stronger.

In other words, the growth of self- consciousness, or raising the level of the highest consciousness in the struggle with the lowest consciousness, gradually, but with an acceleration, expands the human sphere of activity, ensuring the permanent development both certain persons in their generations, and the development of their communities.

Consequently, the intensive development of communities of the living beings - previously barely noticeable, and the main contribution to which was made by mutations (random changes in the genome) - begins only with the appearance in them of self-consciousness, and, accordingly, - by its interaction with the lowest (animal) consciousness, which does not disappear anywhere from these living beings. This interaction is expressed practically in incessant fight of these consciousness forms, merged together, as they mostly have opposite aspirations, what it was in detail told above about, i.e., their interaction mainly is expressed in hostility (antagonism).

Thus, in living nature, characterized by the presence of only of the lowest consciousness at the level of only sensations, chance dominates in the form of mutations in the genome of organisms and the use of the trial and error method,

Favorable changes in the genome lead to the fixation of the community of these organisms in their niche of existence, unfavorable changes - to the degradation and subsequent disappearance of the communities of these organisms, just as fatal errors in the choice of ways of existence.

All this makes the development of all natural communities extremely slow, in contrast to human communities, which, thanks to the presence of self-consciousness, get the opportunity to carry out their activities not on the basis of mere chance, but also quite purposefully and even creatively.

Externally, the lowest consciousness manifests itself in each person in the form of his individuality, which, however, is characteristic of any living being, whereas the highest consciousness manifests itself in each person in the form of his personality.

The individuality of a person is manifested in a certain level of the ability to pry, perseverance, dominance, quick-wittedness, ability to cooperate in actions, which depends on the genetic and physiological characteristics of the person, as well as on his social experience and skills. In addition, each individuality of more or less developed beings has a certain sensitivity, impressionability, sociability and determination.

For personality, in turn, it is characteristic conscious diligence or laziness, self-confidence or self-criticism, politeness or rudeness, responsibility or bad faith, conviction or unscrupulousness. These personality traits are mostly produced by his mind, which, already being a property of a person's personality, has significant differences from quick-wittedness in its focus not only on nutrition, reproduction and dominance.

However, the main characteristic of personality is altruism, which is opposite to the unchanging egoism of the animal consciousness. The main features of the altruism of personality are to one degree or another of the fullness: kindness, friendliness, empathy, sympathy, mercy, sacrifice, that is, disinterested care for others.

Therefore, it can be stated that in every human consciousness, individuality, which mainly reflects the egoism of animal consciousness, coexists with altruism, which underlies the personality of each person. And both of these sides of human consciousness, mostly because of the difference in the tasks being solved, fight each other in every possible way, uniting only at critical moments of existence for the sake of survival. And the place of each person in society is determined, as a rule, by the predominance of certain properties of individuality and personality, as well as their level, which was achieved by the corresponding person.

As an example, one can bring the manifestation of the antagonism of the lowest and highest consciousness, which in fact manifests itself by no means in the class struggle of the oppressed masses with their oppressors, which does not intensify the process of development of communities - in both, the lowest consciousness prevails, thereby stimulating mainly the struggle for survival and comfort, but not for the development of the community - but this antagonism is manifested in the confrontation between the informal intellectual opposition and the power elite, which, in essence, represent the confrontation between the highest and lowest consciousness.

For the representatives of power, the lowest consciousness is inevitably a dominant, that is, in their consciousness a clear lack of awareness of themselves as self-valuable personalities, and not as consumers is sensed. Power and practically unlimited access to privileges and property belittles them to such an extent that they see in the people masses only a source of well-being for themselves and a field for manifesting their own low-lying instincts. However, being afraid of anger of the people and counteraction of informal opposition, they are forced to resist to anarchy, holding, in particular, by means of reforms that order, which provides functioning and development of society, but, naturally, not from the noble motives, but only from a sense of self-preservation.

The weak development of self-consciousness and equally the weak manifestation of the lowest consciousness (low degree of manifestation of dissatisfaction of consciousness in both cases), which are in a balanced state, characterize the basic group of any communities - the philistines. All members of this group are guided generally by own mind and experience: they are occupied by themselves as well as own wellbeing, and do not aspire to either "high" or "low" goals, being limited to the desire of a hassle-free and full life, in which trouble is desirable to see only on the monitor screen. The man in the street do not feel aspiration to new due to own efforts, trying to obtain more comfortable state in life from a position of simple acquisition and consumption of benefits.

However, among the philistines there are always subjects with a somewhat higher level of the lowest consciousness, which in this case can cause them to strive not only for full, quiet and safe life, but also for domination among their own kind.

Focusing themselves mainly on such properties of individuality as a sufficient share of quick-wittedness; sociability up to servility; a tendency to deception in the form of distortion of information and dexterity in its presentation; acquired professional skills; as well as on such personality traits as a sufficiently strong will; self-confidence; unscrupulousness, expressed in cunning and treachery, as well as a significant share of irresponsibility, expressed in experiments that seem beneficial to themselves, but clearly harmful to the population, these subjects gain an advantage over the rest the more inert members of the community in the form of ordinary people, highly moral intellectuals of any kind, and other members of the population who are sluggish or preoccupied with other matters, and who are not able to deftly push aside or slander their opponents, as well as really enjoy the humiliation of the lower ones, and at the same time endure mock from the side of own bosses.

Their personality is significantly reduced, since altruism, that is, kindness, friendliness, empathy, compassion, mercy, expressed in disinterested concern for others, is practically not characteristic of them.

They compensate a lack of mind by involvement of numerous advisers, but, because the decisions ultimately has to be made by them, so far as they, as true creators of own happiness, at first consider them from a position of the personal (corporate), but not the public good with a lurch towards retaining power, gaining a greater degree of their own domination and the acquisition of all sorts of benefits, littering, besides, the leadership of the various managing and economic structures with own mostly incompetent offspring.

Therefore, the hopes of naive masses to correct these moral monsters and cunning, hypocritical rogues, representing the power elites of various states competing with each other, have no basis, regardless of the structure of the state and its degree of development - from despotism to parliamentary democracy.

The informal intellectuals have the hope of reorganizing society in the direction of harmony, that is, equality, fraternity and at the same time liberty, without understanding that liberty always resists to equality, justice, destroying any stability. But this hope for harmonious world order can never disappear in their blissful consciousness: they as true humanists, are not capable to believe that horrors of our world cannot turn into prosperity of each person and all mankind eventually.

The informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant highest consciousness, expressed in a high degree of altruism of their personalities, - have never joined and will not join to the hypocritical and self-interested governing elite of the state, especially since they are characterized by a sense of self-esteem that does not allow them to please their superiors.

In other words, the already achieved level of highest consciousness, expressed in the altruism of their personality, does not allow them to commit mean deeds, putting material goods in the last place among the values of life. Therefore, they will always expose the unscrupulous, hypocritical and thieving powers that be, fight for the rights and civil liberties of workers, involving them in this struggle as widely as possible.

Thus, informal intellectuals are characterized by such features of individuality as a high degree of sensitivity, impressiveness, the desire for communion with the masses, the ability to pry, but they are not too often decisive and quick-wittedness.

Their personality is also largely the opposite of that of those in power. They are convinced that they are right in the struggle for the people's good, but they are not always critical of their ideas, which are mostly utopian. They are ruled by altruism. Therefore, most of all, they care about the good of the people, which, however, they do not really understand, since they unite this disunited and contradictory community into a single whole, presenting this whole as the oppressed, who must defeat the oppressors and rest on this in the goodness of the earthly paradise finally achieved.

Thereby, their opposition to imperious elite does not allow society to freeze in place, being reflection of antagonism of the lowest and highest types of consciousness in each person.

The struggle between them when the passive behavior the most part of the rest of the population occurs continuously with the dominance of a more energetic governing elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.

As a result of similar confrontation between the ruling elite and the informal opposition to it, the faceless mass of the people - mostly the philistines - outwardly acquires development in the struggle of their representatives in the power and in the informal intellectual opposition to the power. Informal intellectuals, pursuing mainly goals that are opposite to those of representatives of the ruling elite, are forced to appeal to the people, proving their rightness and the anti-people nature of the oppressor elite, which, in turn, must justify itself and stigmatize rotten informal dreamers who can only speak, not manage and rule.

Thereby, a people, willy-nilly, are involved by energy of this struggle into a forward motion, which can also be evolutionary at the consent of the power elite with the opposition from the nonconformists-intellectuals to certain compromises in the interests of the working masses, but it can spasmodically go over into a different course if there is no such agreement, which is reflected in the public consciousness as a clear injustice, transforming into a more or less successful attempt to remove the ruling elite from power upon the occurrence of suitable conditions.

The disbalance in this confrontation leads either to stagnation in the development of the community, or to the disorganization of the management system and the onset of chaos with unpredictable consequences.

In other words, social development, the driving force of which is the confrontation between the inherently egocentric lowest consciousness and highest consciousness with its altruistic inclination to harmonize society, manifests itself depending on the level of the collective altruistic component of the highest consciousness in the community in the following phases: a smooth (evolutionary) course of technological and cultural development of the respective community, which can be interrupted by stagnation, followed by either the disintegration of the community with its joining other communities, or a break in the stagnation, leading to a radical change in relations in this community.

Since the egocentric lowest consciousness dominates in the ruling elite, and the highest consciousness in its altruistic expression dominates in the intellectual informal opposition to power with the corresponding impact of both on the masses, in so far precisely through these social strata is manifested externally the interaction of the lowest and highest consciousness in their collective form.

Social development as a whole does not lose its smooth course, when the ruling elite agrees with the intellectual opposition to it for certain compromises in the interests of the working masses, in particular, through timely reforms.

The characteristic example of a more or less smooth social and cultural development of a community over many centuries is the Roman Empire, in which philosophers had a significant influence on power, in particular, Lucius Annaeus Seneca minor was the most significant in his influence.

A certain balance between patricians and philosophers had a rather positive effect on the position of the plebs, in which, over time, could partially include, as full citizens, the peoples of the territories conquered by Rome, excluding, of course, those, who fell into slavery, although over time many of them became freedmen.

In any case, with all the changes in the ruling elite of the Roman Empire, the free citizens of this empire throughout its existence did not express a desire to change the system, which suited these citizens quite well. On the contrary, these citizens actively participated in the wars of conquest and the suppression of slave uprisings.

Relatively recent events in Libya and Somalia have clearly shown the possibility of disorganization of the system of government of these states, which ceased to exist as a result of an irreconcilable struggle between elites o the ethnic groups, who attracted a significant part of the population to their side with various promises and took advantage of foreign aid, that, in fact, could not be prevented by the missing informal intellectual opposition - the true bearer of culture and altruism , as a result of which there was no force that could counteract the disintegration of these states.

The reason for the onset of such chaos, as noted above, is the extremely low level of self-awareness of both the elites and the population, caused by a significant lag in culture and the adherence of the population to many archaic traditions that are far from altruistic. Therefore, there is nothing surprising in the fierce, animal struggle for power, which gives all the desired material benefits to its holders - and they do not know about the rest - proudly trampling on their own peoples.

A typical example of stagnation in social development is such a large state as Pakistan. Nothing culturally and technologically interesting is happening in it, except for periodic coups d'etat, which are rather indifferently viewed by its mostly Muslim population, while rather weak opposition forces are not able to force the power elites, who are only interested in themselves, to intensify the cultural development of society.

The reason for this stagnation is the inability of power-hungry rulers with an extremely low level of altruistic self-consciousness to pay attention to the barely audible demands of the informal opposition to pay more attention to the education of the population so that it finally moves away from a passive life and started to show creativity in science, technology and culture, like the population of developed countries. countries of the world.

The turn of events in the direction of moving away from stagnation or chaos manifests itself in the form of progressive reforms or revolutions, reflecting a different - more appropriate to the realities of life - form of development of society, at this by the guiding force of the revolution, as a rule, is the informal opposition to those in power.

Therefore, the revolution is the most striking manifestation of the confrontation between the lowest consciousness, which dominates the power elite, and the highest consciousness with a predominance of altruism, which dominates the informal opposition to the authorities.

Outwardly, this confrontation manifests itself defiantly against the background of the emergence of problems in the economic sphere, provoking popular discontent, alienation and resistance of the elites, and the emergence of new forms of ideology.

Of course, revolutionary events can take place only with a sufficiently high level of self-awareness, which is present not only in the ranks of the informal opposition to the ruling elite, but also covers a significant part of society, as a result of which it becomes possible for society to understand the need to eliminate the unfair distribution of existing benefits and disproportions in society and the economy, with which the entire mass of the population cannot but agree, and this need is explained by new forms of ideology, thereby dropping the authority of the authorities, incapable of carrying out urgent reforms.

In essence, a revolution differs from a coup by the superiority of the new ideas of the informal opposition over the ideology of the ruling elite with the recognition of these ideas by the masses. Thanks to this, the highest consciousness of the informal opposition to the ruling elite in its altruistic expression finally finds agreement with the extreme degree of dissatisfaction of the lowest consciousness of the masses, outraged by the impossibility of a normal existence in the current situation, placing their hopes on the new slogans of the opposition.

In turn, a high level of self-consciousness does not appear by itself, but is a product of a sufficiently high degree of cultural and technological development of society, during which both factors mutually influence each other.

Therefore, there were no revolutionary events, for example, during the transformation of the slave-owning system into a feudal one, which corresponded to a long process of awareness by the active part of the population of the futility of slave labor, leading society into stagnation both for the slaves themselves and for the development of technologies, Therefore, in order for labor to bring more income , it had to be released to a certain extent, that is, to interest workers in the results of labor, which happened gradually over time.

As proof of the reliability of the considerations we have cited about the decisive role of these hidden root causes of any social revolution, the secondary role of known external causes can be shown by examples when the presence of known causes does not lead to a sudden radical change in the social system, that is, a revolution, namely: in the form of several historical turning points in the social movement of ancient China. These events could be regarded as revolutions, according to reasons that modern researchers have put forward as true, but which, as will be shown below, are not.

Next, consider the example of fundamental reforms in Japan, that is, without revolutionary events, although these events are considered the Meiji revolution, as well as examples of counter-revolution in Russia and France, which are still classified as revolutionary events, having noted the manifestation of the hidden root causes of the bourgeois revolution in Russia. and France, together with the external well-known causes of the revolution, which in these countries was divided by reaction for many decades.

In the III century BC, the emperor Qing Shi Huangdi conducted a series of successful wars, in particular, with the Huns, began the construction of the Great Wall of China, having pushed aside for limits of the Great Wall of Huns, removed the old nobility from power, and his officials were set at the head of the provinces.

However, the land owners have been impoverished by the gradually rising costs on the army, the bureaucratic apparatus.

Cruelty of these measures has caused discontent of impoverished community members, as well as the nobility, removed from the governing of the country.

To this was added discontent with the barracks discipline, cruel punishments of the guilty, executions of Confucians who have opposed the oppression created.

Immediately after the death of Qing Shi Huangdi (end of III century BC), a mass uprising of the land owners began, to which the slaves also joined.

The most successful of the leaders of the uprising - the rural head Liu Bang - in 207 BC overthrew the last representative of the Qing dynasty, and the following year proclaimed himself Emperor, having founded a new dynasty Hang (the Old Hang Dynasty).

Under this dynasty, successful aggressive actions were widely deployed. However, the aggressive policy required enormous resources. Taxes began to be collected even from children and the elderly, prices grew. Population towards the end of I century BC more and more convinced of the inability of the bureaucracy to change the situation for the better.

General discontent caused the revolt in several provinces.

The rebels dyed their eyebrows in red as a distinctive sign (the "Red Eyebrows" revolt). They captured the capital, killed the emperor-usurper, who removed from the power of the heirs of the Hang dynasty, and in the 25th AD to power came again representatives of the Han dynasty (the Junior Hang dynasty).

Both of these cases of turning events in China could well be considered revolutions, since they corresponded to the reasons that modern researchers have put forward as true for the occurrence of revolutions.

Indeed, it is impossible to deny the aggravation of problems in the economic sphere, the alienation and resistance of the elites, popular discontent. External influences in favor of one or the other opposing parties were also absent. Confucianism was widely spread, which does not encourage open violence and cruel robbed of the population by the rulers, which can be considered an ideological influence on the population that counteracts the official ideology of the ruling dynasty. It is also impossible to deny the fall in the authority of power in both cases.

Nevertheless, the consequences of these seemingly turning points in the form of the victory of the insurgent people did not bring any radical transformation of social relations - the administrative and social structures did not change in any way - only a new emperor appeared, founding his own dynasty, and the bureaucracy was updated.

However, the absence of a transition from one qualitative state to another in the social sphere finds a completely reliable explanation by considering the problem of turning points in the history of the development of society from the standpoint of determining the state of the collectivist lowest and highest forms of consciousness, as mentioned above.

In this case, the accumulated dissatisfaction of the lowest consciousness of all sections of the working people with the situation, which found themselves in a hopeless situation physically destroyed due to the cruel actions of the ruling bureaucracy, and the extremely low level of self-consciousness of the ruling elites, who, as a result, did not have access to a view of a more democratic organization of society, could only lead to a change in the ruling regime, but not to a radical reorganization of public life, which no one had any idea about.

Indeed, revolutions or constructive reforms are possible only at that level of social development, when the masses of the people are associated to the heights of culture, and the always primitive power elite in its closure to its own privileges should be noticeably counteracted by an informal opposition with a high level of altruism in its own self-consciousness and broad views on democratization society. Only under these conditions is it possible for a revolutionary situation to arise, while in ancient China these conditions were absent: the masses were completely illiterate, and if there was informal opposition to the ruling elite, then in a hidden form of more or less progressive bureaucracy, usually afraid to manifest itself in an open struggle with the imperial power.

In turn, the example of Japan shows that talking about the indigenous changes in the system of government and economy that took place in the second half of the 19th century as a revolution in this feudal country with a medieval way of life, the policy of isolation from the rest of the world does not make sense even for formal reasons: there were no until the middle of the 19th century contradictions tearing the country , there were no problems in the economic sphere, popular discontent was at the usual level, new forms of ideology did not appear, but the international situation turned out to be very unfavorable due to the actual invasion of some coastal areas of Japan by foreign powers - under pressure from the US Navy squadron in 1854, Japan was forced to conclude an unequal trade agreement, in 1863 one of the southern Japanese cities, and later another city in Japan was fired upon by the combined fleet of Great Britain, the USA, the Netherlands and France.

This shows that the isolationist policy of the Japanese leadership failed, and Japan was forced to rebuild its politics and economy in order not to become a colony of the West.

It was this external reason for external influence on Japan that led to the rejection of the policy of isolationism, and the subsequent restructuring of the country's administration, effective reforms in the economy and politics for almost half a century, that is, to the reform of the foundations on the part of the authorities.

Thus, the explanation for the absence of the possibility of a revolution in Japan, although these events are called the Meiji revolution, in our opinion, is that in a feudal country, with a population enslaved by the masters, the absence of at least some opposition to the ruling clan, the level of self-consciousness of the enslaved the population is insufficient for the rapid formation of an independent desire for new forms of beingness, as a result of which it clings tightly to the way of life and traditions obtained by means of many efforts, without striving for a new one.

Therefore, no struggle between the informal opposition and the power elite took place due to the absence of the first, the own time of such a community proceeded slowly and life in it did not particularly change. And only the external impact that has taken place has set this frozen gloomy colossus in motion - but, of course, not in the form of a revolution, but the gradual reforms that the proud ruling elite was forced to carry out after the infighting expressed in military clashes, in order to avoid turning the same elite into pathetic satellites of the developed countries of the West.

By 1917, it became clear to everyone that the ruling elite of Russia, which had dragged the country into the war as a kind of payment in kind for Russia's huge debts to the Entente countries, was absolutely indifferent to people's sacrifices and hardships, completely decomposed and incapable of governing the state. In other words, the level of its self-consciousness fell to the lowest possible level, and the altruistic component of self-consciousness of this elite was practically absent.

At the same time, the intellectual opposition to the ruling elite considered it possible to democratize society by removing the aristocracy from power and electing a Constituent Assembly in the conditions of hostilities, followed by the establishment of a democratic republic, the main levers of government of which, with the passage of appropriate laws, should be in the hands of the bourgeoisie, and not the aristocracy.

It would seem that in the current conditions of the decomposition of the royal regime, all these considerations are not far from the truth, however, the altruistic component of the self-awareness of the bourgeois opposition to the authorities, which make good money in the war, was focused only on the segments of the population close to it, and not on the masses suffering from war, who, naturally, could not treat this policy with approval, moreover, peasants dressed in soldier's overcoats, who have long passed through patriotic ecstasy, despite rampant illiteracy, came to understand the pointlessness of participating in the war for the Dardanelles, that is, for interests alien to them, in the absence of the opportunity to run their own economy, which gradually fell apart without warring masters.

They wanted the end of the war and land reform in their favor. In other words, the accumulated dissatisfaction of their lowest consciousness with the disastrous situation and the self-consciousness naturally demanding justice wanted an immediate resolution of the situation, especially since this seemed possible due to the presence of rifles in their hands.

It was this demand of the peasants that was not taken into account by the bourgeois opposition, which quite successfully carried out its bourgeois revolution in February 1917, and considered it expedient to wage the war to a victorious end, postponing progressive reforms until its completion.

But this demand of the peasants was understood and adopted by the radical part of the informal opposition of the Marxist persuasion - the Bolsheviks, who dreamed of seizing power in Russia for the sake of putting Marx's ideas into practice.

The slogans of the Bolsheviks: the end of the war, freedom for the peoples, land for the peasants, factories for the workers, could not help but attract to their side the masses of working people of different nationalities, and therefore they - almost bloodlessly - have seized power in the country in October 1917.

However, the October change of power in Russia in 1917, which for a long time was recognized as a progressive revolution in comparison with the February revolution of 1917 in Russia, on the contrary, essentially lowered the social status of the state, turning it over time into a typical Asian-type satrapy with a mania for world domination under deceptive slogans of world brotherhood and communist consumer happiness, which quite naturally fell apart quite quickly due to the unattainability of the goals set by the Communist Party, giving rise to the devastated Russia of the present time instead of the USSR. The natural wealth of this Russia is being pumped out by its former rivals, the greedy and stupid Russian elite, consisting of former leading party members, is choking on money that they are not able to attach anywhere except for palaces and yachts, and the humiliated and still impoverished people are only able to watch this action, which is a typical sign of social stagnation.

Therefore, the October attempt to change social relations in favor of the working people should be recognized not as a revolution, but as a counter-revolution, which was inspired by the dissatisfaction of their lowest consciousness caused by a significant decrease in the standard of living of the population and its destruction (war) that dominated in the masses of the people at their extremely weak self-consciousness. Thus, the general illiteracy of the people, the lack of sufficient education and culture in it, and, consequently, the extremely low level of self-consciousness, contributed to the belief of the masses in the false slogans of the Bolsheviks to end the war, which immediately flowed into a bloody civil war. In reality, the land was mostly transferred to collectives first to communes, and then to collective farms. Instead of the promised transition of factories to the management and use of workers, they became the property of the state., The freedom promised by the Bolsheviks to the peoples in one year turned into a one-party totalitarian regime that suppresses any dissent. The result of this deception was the transformation of the new state not into a popular one, but into a state-bureaucratic one.

As you know, the revolution is characterized by a progressive jump-like transition of quantitative changes into qualitative ones, which happened in Russia in February 1917, despite its outward form of a coup and an unfinished look, wherea after October of that year, there was only the appearance of the people coming to power, since the levers of government eventually turned out to be at a retrograde pseudo-socialist bureaucracy that retained the imperial consciousness of tsarist Russia with a claim to world domination under the Marxist slogan of achieving communism by all peoples of the planet. To achieve these goals, labor in the country was intensified, the peoples of Russia were transferred into a semi-serf state, and the state itself - into a military mechanism.

Thus, the state that appeared in the place of Russia after the October Revolution, in essence, became the same authoritarian and bureaucratic as the tsarist regime, but hiding behind a fig leaf of public property, behind which was hidden the ownership of everything and all of the Soviet bureaucracy, which could dispose of this property. practically uncontrollably.

The territory, natural resources, high people's potential and the initial enthusiasm of the population, who believed in the justice of the supposedly people's system, made it possible to create a superpower with nuclear weapons due to its super-exploitation and incredible sacrifices. However, the sluggishness of the Soviet bureaucratic machine, the uncompetitiveness of the economy in comparison with the leading capitalist countries, its ambitions of a superpower requiring excessive investments, and the gradually fading enthusiasm of the population, whose standard of living remained extremely low, led this state to collapse in 1991 and the beginning of revolutionary events, which served as a kind of continuation of the bourgeois-democratic February revolution, interrupted by the Bolshevik counter-revolution in October 1917.

The main reason for the collapse of the Soviet empire was that the idea gradually took root in the self-consciousness of the population and the ruling strata of the state that the transfer of management to the rails of a competitive economy, similar to the Western one, and this would be enough to improve the standard of living and gain universal happiness.

In addition, the proclamation of the Soviet person as the best example of such in the world turned out to be a fiction. The absence of real changes in his self-consciousness led him in the result of the lose the goal by the community (building communism) to a throwback - to capitalism so condemned in the USSR (and correctly condemned), where, naturally, he found only mockery at himself.

Along with this reason of the collapse of the USSR, there was also another reason: there was no possibility of reach in this artificial community of a common self-consciousness for all its nationalities which were at various stages of development of self-consciousness that clearly after the collapse of the USSR showed the descent of the republics of Central Asia to feudalism or even to Asian satrapies, and the republics of the Baltics, on the contrary, have directed towards the European Union.

The arrogance of the ruling elite of the country with an extremely low level of self-consciousness, the predominance of aspirations in it for their own material enrichment, and not for the good of the country and the people, led to Russia's rollback to the level of a secondary state, up to turning it into a raw material appendage of the West.

The Russian elite did not take into account that the world had long been divided up by Western monopolies, as a result of which Russia, which until recently was a world superpower, was left out of work. Besides, its supposedly inefficient economy was quickly destroyed in it on Western advice.

As a result, Russia, with its large reserves of raw materials, has actually become a semi-colony of the West, having lost both sales markets and products for sale, except for some types of raw materials, and is still in state of stagnation.

Thus, this communist satrapy, unlike ancient China, did not last long, culminating in a qualitative transformation in 1991 of feudal-despotic methods of ruling the Communist Party for a capitalist way, but again unsuccessfully. As a result, Russia lost the status of a great power. The reason for these failures is the low level of self-awareness of the population of Russia due to its long cultural and technological backwardness and, therefore, the lack of sufficient time for its rise.

Since there is no understanding of such a situation in the sphere of consciousness of the population of Russia, a reliable explanation for such a situation in Russia has not yet been found, as evidenced by the recognition by one scientific school by the October events of 1917 by the great progressive people's revolution, and by another - the adventurous Bolshevik coup that ended in the collapse of the state in 1991.

The above brief analysis of the events in Russia in 1917, in our opinion, showed that the October Revolution of 1917 was a typical counter-revolution in favor of the false Marxist theory, which relatively quickly showed its complete incapacity, contributing, contrary to expectations, to the transformation of the country instead of a communist paradise into a state-bureaucratic monster with anti-democratic methods of government, the introduction of like-mindedness and a gradual lag in the pace of development from the developed countries of the world.

Be that as it may, but along with the negative features of certain events, for the most part, positive ones also coexist.

In particular, China and Russia did not disintegrate either due to internal reasons or due to external pressure of powers competing with them, retaining their original culture and self-consciousness of the collectivist type, as opposed to a culture based on an egocentric type of self-consciousness that produces a society with purely individualistic aspirations, which , to a large extent, as a result of this, in the person of its elites, it seeks to isolate itself from the rest of the countries of the world, believing itself to be superior to them in terms of culture and technological equipment, and not considering it shameful to rob the rest, as they consider, underdeveloped countries, and at the same time destroy their culture and national characteristics .

The revolutionary and anti-revolutionary events in Russia lasted for more than 70 years. Similar events lasted almost as long in France, starting from 1789 and ending in 1870, having a similar character.

Let's try to show it.

The indignation of the Parisian people in 1789, culminating in the storming of the Bastille, marked the beginning of the bourgeois-democratic revolution in France under the slogan "Liberty, Equality and Fraternity", the causes of which are quite consistent with the external causes of any progressive revolution: problems in the economic sphere, alienation and resistance of the elites, popular discontent, the emergence of new forms of ideology, a favorable international situation.

Indeed, the inability of the authorities to carry out urgent reforms in accordance with the socio-political changes in the country, the financial crisis, the unwillingness of the upper classes to give up at least part of their privileges, the increased wealth of the bourgeoisie, who demanded an increase in their status, the emergence of a new ideology of the Enlightenment, squeezing all the juice out of the people for the sake of a luxurious life of the decaying upper strata of power could not but lead to the overthrow of the unfit regime of absolutism.

As a result of the revolution, the legislative branch, the central administration, the courts, and the church were reformed. All privileges were abolished, and then the monarchy was abolished.

However, the economic situation continued to deteriorate, from all sides there was an offensive by the troops of the monarchies surrounding France. The bourgeois government could not cope with the onslaught of unfavorable circumstances.

And then, as well as more than a hundred years later - in Russia, the most radical group of revolutionaries, the Jacobins, set to work. They, like the Bolsheviks at one time, appealed to the peasants for support, carrying out for their sake an additional division of land and a law abolishing seigneurial duties and feudal rights without any compensation.

Such measures allowed them to seize and consolidate their power, which quickly turned into a dictatorship with a policy of reducing large fortunes and terror for the sake of universal obedience.

Thus, democratic initiatives were destroyed and regression began, the next form of which was the policy of the Thermidorians, who preached enrichment by any means.

In the end, the move to the right led to the establishment of Napoleon's empire, and then to the restoration of the power of the Bourbons, which, after many upheavals, was replaced by the power of Napoleon III, who was overthrown by the bourgeois revolution of 1870, similar to the 1991 revolution in Russia.

The reason for such a long and with many victims of the establishment of bourgeois-democratic rule in France, in our opinion, is, first of all, the mood of the self-consciousness of the informal opposition to the ruling elite on utopian ideas, that consider it possible to form a fair people's state, which contradict the very logic of the development of civilization in the course of the struggle collectivist lowest and highest forms of consciousness of any community, expressed in confrontation of the power elite and the opposition to it, the result of which is the accelerated development of the community.

This development can be both evolutionary in the case of compromises between these two forces, and revolutionary, if none is observed, with the involvement of the masses in this confrontation.

Just as the false ideas of communist equality, contrary to the idea of liberty, led to terror and civil war in Russia, the consequence of which was the establishment of a despotic regime for 70 years, the idea of introducing wholesale equality led the Jacobins to terror, which in turn caused the rise to power retrogrades with the rollback of the state to authoritarian methods of government for more than a hundred years.

Chapter 9.

Is the direct democracy possible?

Until now, in educated circles, the idea of the possibility of the direct democracy, reminiscent of the Athenian of those ancient times, is wandering, but in practice nothing comes out even among anarchists. Nevertheless, the computer technologies, as it seems, finally provided a resource in the form of social networks, inaccessible earlier, to do without false and negligent intermediaries who somehow always are being ended up in the representative organs, and after the elections did not even think to fulfill the promises made to voters.

Generally speaking, the term "democracy" itself is nothing more than a fiction, since the power of the people during the existence of civilization has never manifested itself in the form of equal representation of all segments of the population in power structures. Only the power of impostors was being appeared, envoys of individual dominant groups or supposedly representatives of the people, who immediately separated from the population, pursuing, first of all, their own goals.

Yes, and the people themselves simply could not become power in one form or another, since the very concept of the people does not mean anything. The fact is that the entire mass of the population of a particular country represents groups so different in their intentions and interests that they reach complete misunderstanding among themselves and even hostility.

In addition, the people of any country, glorified at all crossroads, are mostly the philistines, indifferent to everything except themselves. There are at least 80 percent of them. The number of these, mostly ordinary people, includes not only oppressed workers of various kinds, who, in fact, have not to live, but to survive, but also a large part of the intelligentsia due to the fact that it is on maintenance those in power (see, for example. the article What is the true difference between intellectuals and the intelligentsia? Nizovtsev Yu. M. Magazine Topos". RF. 02.09.2022).

All this quite clearly indicates that this part of the population, occupied only with themselves for objective reasons, does not at all pretend to be in power and even very often does not know who is in power, at best, collecting gossip about their rulers, and voting obediently for those who are pointed out by certain means of propaganda (see, for example, the article What underlies the passivity of the philistines? Nizovtsev Yu. M. Magazine Topos. RF. 11/07/2023).

However, the philistines carry within themselves not only a negative charge. They represent the dynamite that, when the appropriate fuse is triggered, explodes, sometimes bringing completely unexpected consequences for the whole world, as happened, for example, in such a purely peasant country as Russia in 1917, when these illiterate or semi-literate peasants, dressed in soldiers' greatcoats, and whose patriotic impulse had long since passed, came to the practical understanding of the pointlessness of participating in the war for the Dardanelles, that is, for interests alien to them, in the absence of the opportunity to run own household, which was gradually falling apart without the battling owners.

They wanted the end of the war and land reform in their favor. In other words, the accumulated dissatisfaction of their lowest (natural) consciousness with the disastrous situation, as well as the self-consciousness naturally demanding justice, wanted an immediate resolution of the situation, especially since this seemed possible due to the presence of rifles in their hands.

It was this reason that served as the basis for the defeat of the February bourgeois revolution of 1917 in Russia already in the autumn of the same year, the victory of which did not lead the immediate end of the war and the implementation of reforms in favor of the peasants. The logical result of this policy of the Russian bourgeoisie, which came to power, was the almost bloodless coming to power in November of the same year of a relatively small extremist Bolshevik party, fueled by utopian hopes for a quick victory of the world revolution with the resulting all kinds of benefits for everyone without exception. The Bolsheviks believed that everyone could be brought to these benefits by force and appropriate propaganda.

It was not difficult for the Bolsheviks to win over the peasants in greatcoats, promising to immediately end the war, give them land for free, and then place them in an earthly communist paradise (see, for example, the essay On the essence of the people in its manifestation in riots and revolutions. Nizovtsev Yu. M. Magazine Topos". RF. 05.29.2024).

The representatives of the layer of the creative people do not pretend to power and are not particularly interested in those in power, but for a different reason. They are always busy with something more interesting and promising for them - searching for more effective technical solutions, trying to discover new laws in the field of science and art, developing culture, and improving the living conditions of the population.

It was they who, quite quickly in terms of the scale of evolution - in a few thousand years - brought civilization from the use of arrows, spears and hoes to space flight, communication at any imaginable distance, comfortable living conditions in various climatic zones, and gave the highest examples of poetry, prose, theatrical and visual art (see, for example, the article Who really makes the main contribution to the development of civilization? Nizovtsev Yu. M. Magazine Topos. RF. 03/18/2024).

However, after the emergence of a civilization based on property rights, there were always contenders for the power, and of the same breed, using any methods to achieve power, by no means moral ones from pressure and brute military force up to deceiving the population. True, democratic elections are now being held from many candidates, but for some reason they are being turned out to be envoys or representatives of already formed power elites, preserving for them power and the corresponding opportunities to continue to exploit the population, wage wars for resources and fight with each other for dominance among themselves and in the world for the sake of, again, their own pleasant life in accordance with the sensations received from all conceivable benefits together with their numerous servants, thereby resembling the upper strata of an ordinary pack of monkeys.

But this did not bother and does not bother the ruling elite at all, since sensations always dominate in the consciousness of its representatives. Indeed, the representatives of any ruling elite possess such not bad qualities as energy, sufficient education or experience, a high degree of sociability, determination, quick-wittedness, dominance, cunning, curiosity, persistence, the ability to coordinate actions, which is also characteristic of the highest primates.

At the same time, it is difficult to deny that, to one degree or another, these people in their self-consciousness, which is not limited to assessing only sensations, are much worse than primates. They are self-interested, hypocritical, insidious, unprincipled, dishonest and unusually dodgy. And it is understandable the possession of such negative features, without which it is unlikely that anyone could stay at the height of power, where it is difficult to climb, but easy to fall.

The ruling elite receives all the resources of the state at its disposal, it would seem, for the purposes of developing the country, caring for all citizens.

However, the above-mentioned negative selection of civil servants from the president to the last clerk and other "gray cardinals" of power is an obstacle to this.

Nevertheless, these unworthy people, together with the same personnel serving them from security forces up to officials have always been in power in all countries of the world for several thousand years, but, strange as it may seem at first glance, the development of civilization is proceeding at a rapid pace, and the reason for this paradoxical circumstance is quite simple: in society there are always people, more or less of them, but they, again, due to their mentality, that is, the peculiarities of self-consciousness, cannot help but look, at least with condemnation, at the antics of the rulers, thereby constituting the opposition.

This informal opposition itself does not lay claim to the current power, understanding that inclusion in the existing power structure, which always strives to extract, first of all, benefits for itself from the population under its control, will make them the same scoundrels. Therefore, on the contrary, they oppose it, at a minimum, fighting for the rights of the exploited population, and at a maximum, for the reconstruction of society into a structure that is fair for everyone. It is they, despite their utopian views, who, at critical moments in history, try to involve ordinary people in one or another form of struggle to overthrow the oppressors, and it is thanks to their efforts that morals are gradually softening, and reforms are carried out that make work and life easier for the population as a whole (see, for example, the essay Why are countries ruled by the unworthy people? Nizovtsev Yu. M. Magazine Topos. RF. 02.07.2024).

Thus, the representatives of this informal opposition to the ruling elites both earlier and now,, despite all the negative historical experience, have been trying to harmonize the social order, although the initial equality of all people, in which all progressives believed immutable, refuted relatively recently by scientists by the fact, that all people differ in their consciousness both on the basis of certain differences in genotype and especially significantly in the structure of the brain, and therefore it is impossible to equalize them, since they understand justice, their own merits and the concept of freedom, the opposite of justice, differently (see, for example, the essay What role does inequality play in human communities? Nizovtsev Yu. M. Magazine Topos. RF. 13.04.2024).

Another attempt by representatives of the informal opposition to establish so-called "direct democracy" is the use of the social networks, which have been widely developed in many countries of the world in recent years, covering a significant part of the educated population, which, through these networks, as this part believes, can nominate their proven and honest candidates to power, and they will finally be able to reflect all aspirations of the masses and reorganize society, smoothing out, at least, its glaring contradictions.

Therefore, let us take a look at social networks and evaluate their effectiveness in terms of harmonizing society.

The social networks are now a kind of platform on the Internet, which are used in this virtual world for dating at any physical distance, creating special relationships and connections between people with similar goals and interests.

In the social networks, you can exchange information using a set of different services and programs, thereby increasing your awareness, education, professional training, and also forming groups of people united by common interests or goals for direct communication with each other.

Thus, the social networks allow to create user profiles, establish connections, exchange information, create communities, thereby becoming one of the most powerful tools for organizing connections, direct communication, and exchange information at any distance.

The social networks are characterized by the availability and relevance of content, acting, moreover, so that many users receive information from many sources.

Over time, there has been a growth in the public organizations and flows that use the social networks in the course of developing the critical situations and for the promotion of their ideas, especially since the social networks allow for a clear comparison of one's own standard of living, moods and views with masses of distant people, tearing them out of the circle of a hateful and monotonous life and creating the prospect of a more fulfilling and interesting way of life.

Naturally, the exchange of information leads to an awareness of the mendacity, incompetence and worthlessness of the ruling elites, and the desire to nominate honest, intelligent and professional candidates to replace them, thereby replacing the multi-stage election process with the direct democracy.

All this, of course, suggests that this kind of technology, which, at first glance, will finally enable the masses to realize their desires to really manage the development of society towards the equality of its members, equalizing their economic and cultural situation, and also rid him of the well-known ulcers of capitalism and parasitic authorities, quite capable at this stage of the development of civilization to achieve harmonization of society, which dreamed of so many great guardians of humanity from Plato up to Marx.

At first glance, such an approach to the electoral process seems very promising, but aren't there too many "stumbling blocks" in this technology?

Let's first note that the use of such technologies is not available to all members of society due to age, insufficient literacy or poverty, automatically recording a gap between the bulk of the population and more or less advanced users of expensive computer technologies, thereby leaving behind the poorest and most disadvantaged part of the population, which should not just be benefited, but also raised in its cultural level and attracted to the electoral process with an understanding of nominating the most honest and professional candidates, but this is currently impossible.

As a result, a kind of elitism of computer technology users is formed, the majority of whom, due to their usual well-off life, are not inclined to enter into an open struggle with the cruel authorities, but rather are predisposed to compromise with them in one way or another.

Moreover, some of these users do not wish the oppressed masses well, but strive to come to power themselves on the wave of protests and take advantage of the privileges that it provides.

And there are many historical examples of this. What are the Labourites in Great Britain or the Bolsheviks in Russia worth, as well as numerous democrats in the developed countries of the world, who are still purposefully robbing the population of the underdeveloped countries of the world, making the population of their own countries by the immoral accomplices of this robbery, who are decomposing, receiving their share of this robbery, and therefore are not at all inclined to radical changes in the leadership.

The use of the social networks to implement the principle of the direct democracy and fight against oppressors is also complicated by the fact that social networks mainly include passive users, while new content and comments on it are written by few, and involvement in the network does not mean the participation of their users in real actions, for example, in demonstrations to promote their candidate for power structures.

Therefore, mostly the inexperienced young people are ready for real actions as a result of communication in the social networks, numerically not comparable with the number of the philistines who mainly vote in elections.

Of course, the social networks are also used by extremist groups, which, in essence, play with their actions into the hands of the authorities, which are gradually taking away the rights and freedoms of the entire population due to the provocative actions of these groups. The different levels of self-awareness of social network users do not contribute to their understanding of each other, dividing them into different groups that oppose each other.

The certain control that the ruling elites exercise over the social networks allows them, in particular, to filter the information in such a way as to intimidate and divide users, constantly throwing them messages aimed at justifying the actions of the authorities, which does not lead to an increase in the polarization of society in the direction of increasing the activity of those who hate the authorities, but to the degradation of society due to the fact that passive users prefer to remain in the virtual world rather than take active actions in the real world.

Technologically, the influence of those in power on the social networks is currently reaching the point that it practically allows them to control any user of a social network and impose any ideology on users, especially the young people or the bored philistines.

The authorities, using various kinds of manipulations, can easily substitute their candidates for elections in the role of honest and noble defenders of the people, and also, having control over the elections, adjust the results of electronic voting in their favor.

It is also not difficult for the ruling elites to liquidate unwanted social networks or reorient them towards an audience susceptible to propaganda, in particular, by creating panic against the backdrop of some terrible incident, and to act as the savior of the people.

In addition, in the social networks, as in any society, it is not the smartest and noblest who rule the roost, but rather primitive, loud, cunning and self-confident individuals who, in fact, strive in their blogs only to earn as much money as possible, and not to promote certain political ideas for, in general, akin to them audience, also not distinguished by great mind, but sensitive to simple pleasures, praise and various kinds of primitive game proposals or simple glorification, far from calls for the establishment of people's power and the organization of the fight against oppressors.

Thus, it is clear that the social networks provide, first of all, the opportunity to express themselves to a much larger number of people, previously completely inaccessible, but there is no mass involvement of the social network users in a real fight with the ruling elites instead of floundering in the virtual world.

In fact, instead of establishing the direct democracy, the social networks are only capable of criticizing the authorities and organizing certain events, the peak of which are, for example, anti-racial protests or rather artificial velvet revolutions, fraught with only coups, and not a radical change in the conditions of existence, and which are inspired and supported by the ruling elites of other countries, since they are beneficial to them, and not to the oppressed aborigines. who, as always, end up on the losing side.

However, the lack of opportunity for the social networks to implement the direct democracy does not mean their inability to push the authorities towards urgent social reforms, which in itself indicates an increase in the level of self-consciousness of the most active part of society, caused by a general increase in the degree of technological and cultural development of society, despite the presence of antagonistic contradictions in society and the passivity of the majority of the population.

Thus, the attempt to apply "direct democracy" by means of the social networks to create a fair people's state, which, however, is nothing more than an illusion, like direct democracy itself, is just an external expression of the struggle of the collectivist lowest (natural) and highest (self-consciousness) forms of consciousness of any community, outwardly expressed in confrontation the selfish power elite and the altruistic informal opposition to it, the result of which is the accelerated development of the community.

This development can be either evolutionary - in the case of the possibility of compromise between these two forces, or revolutionary, that is, uncompromising, when a significant mass of population, but not just the informal opposition, begins to experience, in addition to dissatisfaction with living conditions, resulting from the dissatisfaction of the collectivist natural consciousness with the circumstances that have arisen, a desire to establish more just interpersonal relations, and then to provide greater civil liberties, which is caused by an increase in the general level of self-consciousness in the masses, who for this reason are already capable of supporting the informal opposition, demanding radical changes that the ruling elite is not capable of, and it is eliminated in one way or another.

Therefore, the social networks can play a significant role in the preparation and implementation of a revolution, characterized by a qualitative change in economic relations, that is, a sudden transition to an overdue, more productive relations in society, only in the case when the overwhelming majority of the philistines, driven to extremes in their natural consciousness by hunger, cold, wars and other abuses of their lives, reflected also in their self- consciousness, demanding at least justice and a return to normal living conditions, support the informal opposition, which will notify all users about this through social networks, and they, having propagandized military units and the police, which, as is known, consist of the same philistines, will sweep away the ruling elites.

In other words, during a revolution, the lowest (natural) form of consciousness and self-consciousness, which usually oppose each other due to the fact that the former is concerned only with its own well-being, while self-consciousness, in contrast to it, has a largely altruistic orientation, unite due to a threat to their own existence, seeking to eliminate the worthless ruling elite.

True, all the revolutions known to us ended with the formation of new ruling elites, which differed little from the previous ones in their essence, which boiled down, first of all, to caring for oneself, maintaining and expanding one's power, leaving everything else in the background, which was mentioned above.

This kind of injustice towards the population's hopes for a better life, in fact, prevents stagnation into the general goodness, and this stagnation is only happening with the complete dominance of the collective over the personal, meaning nothing more than the end of development of this society, since the individual loses the freedom of his own expression, including creative, as happens in all sects.

Therefore, development is not promoted by justice and harmony, which both the masses and all progressives so desire, but by incessant contradictions in society, which arouse in the consciousness of people the desire to free themselves from them, giving scope for free expressions and actions, thanks to which everything is created, but also everything is destroyed, however so, that society gradually moves forward within the framework of civilization.

That is, the force that makes society move forward is the confrontation between the egocentric form of the lower (natural) consciousness and another form of purely human consciousness - self-consciousness with its altruistic tendency to harmonize society, which manifests itself differently depending on the level of the altruistic component of collectivist self-consciousness.

The smooth (evolutionary) course of technological and cultural development of the corresponding community, characterized by a more or less uniform growth in the level of both personal and collectivist self-awareness, can be interrupted by stagnation, when this growth temporarily stops due to retrograde actions of the ruling elites or unfavorable external influences (wars, natural disasters).

Stagnation is replaced either by the disintegration of the community with its annexation to other communities, or by a break in stagnation, leading either to reforms or to a fundamental change in relations in the given community, that is, a revolution, and it occurs in the case of a sufficiently high level of dissatisfaction of the collectivist self-consciousness of the population with a long-term situation of stagnation, depriving members of society of self-activity, and if such dissatisfaction of self-consciousness merges with an extreme degree of dissatisfaction of the collectivist natural consciousness of the population with the standard of living or fatal mistakes of the ruling elite, as a result of which this level only falls, or the life of the population is put at risk.

Chapter 10.

What is the main reason for the emergence of the state?

The paper shows that the state is only a product of increasing the level of self-consciousness of a person in his communities. Self-consciousness in its interaction with the natural consciousness of the same person ensures the accelerated development of the consciousness of a person and his communities as a whole. The condition for this accelerated development is exactly State, on the one hand, which restrains the egocentrism of the natural consciousness of a person, and, on the other hand, provides an opportunity for the development of the altruistic principle of self-consciousness.

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 the 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 the complication and growth of communities of people after the transition from the equilibrium interaction with the nature to the producing economy on the basis of an appropriating way of the economic activity.

It receives the acceleration after the 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 the 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 the 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 the solidary actions 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 the economic and social development. Initial backwardness of self-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 beings, capable to development on the basis of the aware transformation of a surrounding medium. Civilizations, and after them the states, can arise only as result of activity of the beings 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 self-consciousness, but according to the plans, tasks, purposes which have not a direct bearing to instinctive actions, typical for animals or insects. These aware 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 self-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 the producing economy.

However, distinction of the beinges possessing self-consciousness and the most highly developed animals who are guided by the an instincts and reflexes, is manifested, mainly, in the following: the 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 the 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 the loss of collective management in local communities and the refusal from the uniform distribution of the resources and the labor products between members of the collective. A division of people appear on the degree of possession them resources, products of work, powers of authority, as a result, 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 the minority got this or that advantage compared with other, i.e. the state appears.

Certainly, this process of transition from the primitive communities to the state lasts long term and various intermediate forms of government by the 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 self-consciousness of the 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 the negative changes of the nature. The characteristic example of it can be fire which the animals are afraid and try not to come nearer to it, whereas the person, having faced it, not at once, but realizes the useful properties of fire and starts using fire for heating and cooking. 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 self-consciousness and, in many respects, the aware transformation of reality. Otherwise, the highly developed animals also acted in a similar way.

When the corresponding accumulation of knowledge, skills, abilities 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, that is, - to the creation by a person of the optimum conditions for the agriculture.

Nevertheless, as a whole the favorable for existence of the human climatic conditions, existence of necessary flora and the fauna, favorable to what communities of people could develop without catastrophes which can destroy them completely, must exist.

Except the crisis factors as though urging on development of human communities to leaving from equilibrium existence with environment and causing emergence of the producing economy, any favorable change of the environment, for example, the 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 the entrapped property or a product. At first, the simplest structure in the form of not just managing, but the forcibly apparatus emerges. This apparatus gradually overgrown by all other parts for realization not only the functions of the 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 were 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 self-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, the 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 hundred thousand years of existence of Homo sapiens, not once, but the civilization appears only then when people accumulated 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 self-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 improve of life.

Quite simple comparison of consciousness with the fermented dough in the closed pot can promote to get into the idea about the leading role of self-consciousness, whereas all the rest is only the 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 the 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 the sudden emergence of passionarity of the 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, from our position, such a relatively rapid reorientation of the community from one form of life to a completely different one, which Gumilyov calls passionarity, is explained by the latent growth of the collective self-consciousness of the local community to such a value that makes people under the influence of a variety of external factors (it can have temperature changes, Sun bursts, droughts, floods, etc.) sharply to change former quiet, habitual life for restless, stormy existence which at first glance does not promise benefits for them, but in fact is explained by a resolute denial of the former existence for the sake of finding a better one.

The explanation of passionarity from the point of view of the various reserve of energy at people is unconvincing since the emergence of passionarity for entire peoples does not lend itself to this explanation which consist out of the most different people both on age and on level of the energy saturation. While level of consciousness at different people as the most fundamental intrinsic beginning of a 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. The 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 the ascription of this phenomenon to the subconscious activity, in fact, explains nothing so as nobody knows that such actually is a subconscious mind.

The phenomenon of passionarity can be explained only as having grown up potential of self-consciousness, which is striving for change, conditioned by a sharp jump in dissatisfaction with surrounding, which is characteristic in human communities both for natural consciousness and for self-consciousness, which make up thereby the dual human consciousness.

The main thing is that similar jump of dissatisfaction with surrounding manifests itself only as a result of the accumulated changes in consciousness when certain conditions arise that provoke this increased potential of consciousness to express itself.

This stormy exit gives a new application to the changed consciousness, which demands and achieves it.

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. But after all the existence of animals is determined only by instincts and reflexes?

In this reasoning, there is no understanding that passionarity, but in fact, a sharp jump in dissatisfaction with surrounding, both for people and for animals, is a phenomenon of the same order. This jump is due to the presence of consciousness in both animals and humans. Only the program of actions of consciousness of the animals in the habitat is constructed only on reflexes and instincts, whereas at people the program actions in addition to this natural program is constructed on the self-training, the designing of the actions for a different period depending on the available resources. If available of the common basis the managing systems at them are various.

The self-consciousness that has appeared in a person is expanding the scope of the dissatisfaction of consciousness as a whole. Therefore, with the growth of the potential of self-consciousness, which is already capable of purposefully changing the human environment, this dissatisfaction may at some point require a radical change in the conditions of existence to more favorable ones.

The result of similar jump in dissatisfaction, in particular, may be a transition from an appropriating to a producing economy.

In order to clarify the essence of passionarity, defined by Gumilyov as the uncontrolled outbreak of activity of living beings, it is necessary to briefly explain this phenomenon.

Gumilyov explained this uncontrollable outburst of activity from some sources as energy replenished from outside. As for the nature of the action of this flash, it, according to Gumilyov, is controlled by an external force.

Gumilev believed that a certain inner essence acts in every person and the degree of activity of this essence, or ability, is determined by its fullness in a person. It is this fullness that makes a person fall into a passive state or into an active one, or both of these states are balanced.

However, he reduced this inner essence, or ability, which he called passionarity, to internal energy of an incomprehensible type, which a person replenishes in one volume or another from the reservoir of the Earth's biosphere, and he noted that this ability can give such strong impulse to the change of a person's environment that, as a result, even the instinct of self-preservation is overcome.

Such approach not only equates living beings with inanimate objects, each of which has energy without vitality (consciousness), but this approach also deprives a person to act initiatively (independently), since he is invisibly moved by an external force that is not included his consciousness.

Such essence, or a fundamental feature, but, of course, not of an external filling, is really necessary, because it distinguishes the movement of living things from the movement of other objects that do not have life, by own activity. This entity transforms the motion into development (complication, an improvement that to man can be conscious) by own forces in-house for any living beings.

The activity of living beings, including humans, in contrast to other objects of beingness, which are subjected only to natural laws: the laws of conservation, the law of non-decreasing entropy, Newton's laws, etc., is determined by one's own consciousness, which represents the only difference between living beings and other objects of beingness. Otherwise, the activity of living beings would not differ in any way from the circulation of other objects of beingness but we do not observe this.

The permanent activity of a living being, regulated by the dissatisfaction of the consciousness of a living being, forces both a person and all living things in general not to stand still - to develop. At the same time, the dissatisfaction is sensitive to the circumstances of life and the environment, manifesting itself for a person in feelings, thoughts and actions in two ways: on the one hand, forcing him in any case not to lose activity, on the other hand, sharply raising or lowering its level under a certain set of circumstances, both the natural and artificial.

Thus, Gumilyov's energy passionarity has nothing to do with the reason for the development of human communities, because we all know perfectly well that nothing else leads us through life but our own consciousness, which is certainly present in every person, and not fictitious energy-passionarity or the unconscious will of Schopenhauer, especially since consciousness also determines the process of development not only of every person, but of all living beings.

Any living being differs from the inanimate objects in its directed activity, reducing to striving towards the most pleasant sensations, which are hindered by the resisting environment in the form of various competitors and opponents, and also influenced by changes in the external conditions of existence.

Therefore, a living being in his consciousness is always trying to find the most favorable conditions for survival, reproduction and nutrition, which is determined by the fundamental property of his consciousness the dissatisfaction with surroundings, wishing the best for the organism, and thereby entailing the creation and destruction of the environment, in the process of which there is both a change in activity and a change in the carrier of activity oneself.

The space of the dissatisfaction expands in a person, who partly consciously is forming the direction of his own dissatisfaction thanks to his self-consciousness, that is transformed already into his conscious activity, again reduced to the processes of destruction and creation of everything that surrounds him.

This dissatisfaction, which is now inherent in the human consciousness in its self-consciousness, but which does not go anywhere from its natural (lowest) consciousness, but by no means the will, as Schopenhauer believed, and not passionarity, as Gumilev believed, leads a person in his communities forward, reflected in conscious and unconscious actions to overcome the incessant resistance of the environment.

In itself, unconscious dissatisfaction, or the dissatisfaction of natural consciousness in its strongest expression, which Gumilyov called passionarity, transferring it also to human activity, cannot be caused by some kind of energy, which is taking by a person from the Earth's biosphere and transformed into various types of working, since the dissatisfaction of any form of consciousness with by one or the other conditions of existence is the inner root cause of all his aspirations and desires, which finds its basis in the permanent activity of the living.

The external influences on a person can only be some occasion for a person, in particular, to deploy unconscious increased activity, the source of which is the dissatisfaction of the natural consciousness in conditions of sudden and threatening changes in the environment, which are not yet fixed by the main sensations of a person, for example, due to the remoteness of these threats in time or space, but they can be perceived by a kind of rudimentary, more precisely, auxiliary sensory organs and processed by the limbic part of the brain , thereby giving a signal to save life, and this process has nothing to do with self-consciousness.

True, man has almost completely lost these abilities of ancient creatures, which are fairly well preserved in a number of existing organisms. Therefore, they sense earthquakes, floods and even fires in advance, escaping in a timely manner.

And yet, there are quite a few people who have retained the ability to respond in time to invisible threats, and they can drag the masses with them if they have power over them.

This explains the initially unmotivated migrations of individual communities, not to mention the victimhood of some people to preserve the entire community.

Besides, not only in people, but even in fish and insects, there are failures in the decoding of sensations, as a result of which they choose the wrong direction or action for salvation: for example, whole schools of fish in panic fall into the mouths of predators, whales are thrown ashore, insects migrate to waterless areas, etc.

And people all the time, both individually and collectively, manage to quite often quite unconsciously get into unjustified clashes and wars, senseless quarrels. They also often commit reckless acts, sometimes claiming that some voice allegedly ordered them to do this stupidity, which often ends in disaster.

All these phenomena, which at first seem mysterious and not amenable to explanation, are in fact a manifestation of two forces acting in a person - natural consciousness and self-consciousness, merged together, as a result of which it is often not clear which of them dominates and why, but in this case, called passionarity by Gumilev, in fact dominates exactly the strongest manifestation of dissatisfaction of the natural as a reaction to a latent external threat, as a rule, it is not tracked by a person consciously.

More details about the dissatisfaction of the both forms of consciousness and the driving force of a person and his communities are set out in the work The driving force and source of development of a person and his communities, published in 2018 (website Amazon, Nizovtsev Yu.).

If we return to the occurred jump of self-consciousness which has led to more productive activity, it should be noted that the reached level of self-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, and they, in turn, are determined by dissatisfaction with what is available, the orientation of which, in appropriate conditions, always leads to the manifestation of dominance in the form of egocentrism (individualism in the human communities), that is expressed in the desire to seize more power and property, thereby ensuring the most favorable conditions for their own existence.

Previously, in primitive communities, such conditions were absent, since the prevailing situation dictated only the desire for survival, since there was no excess of products and resources, and relatively meager reserves were more or less evenly distributed to all by the most respected members of the community, maintaining its viability as a whole, on which, in fact, the survival of each local community depended, although, of course, at the level of individuals, the dissatisfaction with one or another in the form of individualistic desires was always present, but it was blocked by a sufficiently high level of collectivist awareness of the situation of general survival, requiring immediate expulsion from the community of persons trying to appropriate the public property.

Apparently, similar representation was absent at authors of enough numerous theories of emergence of the state as all of them suffer by unilateralism or the different preconceptions.

Therefore, some known theories of an origin of the state have only partial bases, and at others consequences are taken for the reasons.

Let's show it on some examples in short analysis.

Let's take the theory of violence of E. Dhring.

The basic principle 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. this theory related to factors of military-political character). It is supposed that without the 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 the uniform distribution of resources to all his members without any clear advantage for the preservation of the stability of the community. That is, the interests of a survival of all collective in these conditions prevail over the interests of a person.

Emergence of the considerable volume of an excess product which arose owing to the changed living conditions of the human communities, led to shift of accent from a collective survival on providing the best living conditions of certain individuals and some alliances, 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 self-consciousness of people their voluntary transition to mutual aid and disinterested cooperation is impossible. The state is only the forced tool of the oppression, instead of a violence product.

Let's address to the theory of the social contract (Grotius, Locke, Hobbes, Rousseau et al.).

This theory explains the origin 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 the relationships between people, 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 kind of situation contradicts the common sense.

Another thing is that already the 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, the fair laws are adopted and the rules of life, common for all, are dictated whereas in practice all this is camouflaging of organization of such order of life at which the minority, received the corresponding levers and opportunities, lives at the expense of the majority, dominating over them and disposing of it

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 the emergence the state with the advent of a private property, split of society on classes and the class contradictions. According to supporters of this theory, "the state is a product and manifestation of the 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 the emergence of the states, during the initial period of the 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, only at accumulation of the particular level of an excess product by them in this or that form, as a consequence of the changed environment and the increased potential of self-consciousness, discord, previously restrained by rigid patriarchal attitudes, begins to manifest itself between people.

Having appeared suddenly the opportunity to be allocated, acquire additional property, the power and, it is not so obligatory on merits, brought to the surface on a surface all wicked qualities of the person: egoism, envy, self-interest, love of power, etc. As a result, patriarchal society is being scattered and replaced with the state with its rigid apparatus of coercion.

That is the prime cause of emergence of the state is the ambivalent human nature which is manifested prominently at emergence of the conditions for more intensive development of a person in his communities at a sufficiently high level of self-consciousness, which still turns out to be not high enough in its altruistic features to overcome the egocentrism of its own natural consciousness, which is not able to overpower a lot of the temptations when sharing the resulting excess of resources and property.

The emerging struggle for them, in order to avoid chaos, eventually leads to the formation of a structure capable of restraining all opposing subjects by force and legislation.

History also shows on the numerous examples: as soon as the development of society is temporarily stopped for some reason, the state disintegrates and society plunges into hibernation or chaos. For example, on the Hindustan Peninsula, large areas of which fell into stagnation several hundred years ago, mainly for religious reasons, were captured by the British colonialists. At one time, such strong state as Assyria, whose policy was reduced to a series of aggressive wars to the detriment of economic and cultural development, disappeared, and the Assyrians themselves disappeared into the mass of neighboring peoples. Currently, Somalia is such a collapsed state.

However, the dual nature of man, manifested in consciousness, is hidden from the ideologists of both materialism and idealism. 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 collisions leading to wars, catastrophes, various disasters.

The other well-known theories of the emergence of the state, in our opinion, also take as the causes of the emergence of the state certain circumstances arising in the course of social development, natural phenomena, other external causes, or certain properties of a person, the human race, are transferred to the process of the 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 the 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 to 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 the retention 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 the tribesman, instead of the representatives of the various races. The representation of the state as the tool of violence is 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, but there the states also arose 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 but the state did not appear in these difficult conditions.

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 the 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. And the natural environment itself can only be a condition for the emergence of the state, but not the cause. 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 self-consciousness. Other living beings which are not possessing self-consciousness, at change of a surrounding medium can be modified only, but they are not capable of the aware actions. Therefore, the existence of the self-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 recognizes the 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 the east way are being formed on the basis of the organs of the 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 the disengagement of communities on the classes which are determined by the relation to ownership of land, cattle, means of productions, etc.

This theory of the emergence of the state accepts the consequences for the reasons since complication of society is possible only for consciously operating individuals, while, for example, for pack of monkeys the existence takes its course, practically without undergoing changes, without looking at any cataclysms, except the disastrous.

The theory of specialization (T. O. Kashanina) the process of the formation of the state also considers on the base of the neolithic revolution. However, this author places emphasis on specialization in the administrative sphere. The author considers that specialization is inherent, as the development law, both for the biological, and the public sphere. The economic specialization (the division of labor) has led to political specialization which became the reason of the emergence of the state.

The specialization theory, in essence, as well is guided by the complication of system of human relations which in such complex forms is possible again 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 million years.

The diffuse theory of the emergence of the state (Grebner) considers that the state arises as result of the 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, moreover, there is also management in the animal packs and its experience is also transmitted from one to another..

The patrimonial theory of the emergence of the state (Galler) considers that the fixing of the property right to land lies at the heart of the emergence of the state. The owner of land, possessing on it the right, seeks to keep it. The state is required as the special mechanism of the 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, since it does not explain where the property in general and, in particular, - on the land came from.

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 a person in the 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 as a 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 a person existence into him of self-consciousness that radically changes the relations between all individuals. Communities of people, acting largely consciously, are opposite to the communities (to packs, herds) animals, whose activity is based on instincts and reflexes, 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 the natural process, consciousness and aware 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 the 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 beings possessing self-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 self-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, values which only humiliate the developed self-consciousness, everything this serves only to one the development of a person's consciousness in his self-consciousness.

So indirectly the natural course of events of this world is determined by the laws of the development of consciousness in the living beings, the peak of which is a person with his dual structure of consciousness, which contributes to the multiple acceleration of the development of human communities, and, therefore, human self-consciousness, which is the highest form of consciousness. It is this factor that indicates that no alien civilizations can be different in the structure of consciousness at their peak, despite any level of technological development, which is always ahead of the development of self-consciousness, as a result of which information flows produced by technology and science overwhelm human consciousness.

The inability to cover these flows with them, despite any means at hand, such as the artificial intelligence, since decisions are made by a person, and not by something else, leads to the destruction of the technological civilization. In turn, this process shows the impossibility of infinite development of the human communities within any civilization, that is, their temporality, regardless of which planet and under what conditions the process of development of the living beings takes place.

Therefore, only then, after emergence of symbiotic being, having partially the animal consciousness and partially self-consciousness, 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 the peak of the civilization development, the level of self-consciousness of the population, remaining low, nevertheless, increases so much that it becomes aware of its own vices, compares their action with the injustice of the structure of society and tries to find an 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.

Chapter 11.

Is it possible to create a fair people's state?

The best minds of mankind have been struggling for several thousand years to solve the problem of establishing a fair people's state. In particular, Plato, Campanella, Marx have offered their solutions to this problem. However, a careful analysis below shows an unusual similarity of approaches to solving this problem of these thinkers. But this tempting goal has not been achieved in any way, despite repeated attempts. What is the reason for the collapse of these blissful hopes and why the failure of all these decisions did not teach anyone anything?

Introduction

The problem of a fair people's state has been posed since ancient times.

It was about fairness that Socrates reasoned in Plato's Dialogues, believing that fairness in public administration would arise if philosophers ruled the state: "Since philosophers are people who are able to comprehend what is eternally identical to oneself, while others cannot and get stuck in place, wandering among a variety of different things, and therefore they are no longer philosophers, the question is, which of them should lead the state" [1. Beginning].

And further: "Until philosophers reign in the state, or the socalled current kings and lords will not nobly and thoroughly philosophize and this will not merge into one the state power and philosophy, and until those people are obligatorily removed - and there are many of them - who are now striving separately or for power, or to philosophy, until then, dear Glaucon, states will not get rid of evils, and it will not become possible for the human race and will not see the sunlight that state structure which we have only described verbally" [1. Book 5].

But, at the same time, Plato, judging by the following example, fully understands the problematic nature of philosophers being in power: In relation to the state, the position of the most decent people is so difficult that nothing could be worse ... So, imagine such person who turned out to be the helmsman of several ships. The helmsman is superior in height and strength to everyone on the ship, but he is deaf, and also short-sighted and understands little about navigation, and among the sailors there is a strife over the control of the ship: everyone thinks that it is he who should rule, although he has never studied this art ... in addition, he declares that there is nothing to learn about this, and are ready to tear apart the one who says what is needed ... Having overcome the noble helmsman with the help of mandrake, wine or any other means, they seize power on the ship, begin to dispose of everything that is on they eat, drink, feast and, of course, direct the course of the ship exactly as it is natural for such people [1. Book 6].

It was precisely such reasoning that moved Plato towards doubts about the reality of government by philosophers. Apparently, therefore, he called his model of a fair state ideal, that is, first of all, not in the sense of its perfection, but rather in terms of the possibility of its practical and successful implementation.

Similar doubts are inherent in Plato also in relation to fairness: ... the same action is sometimes fair and unfair? I will give this example: if someone receives a weapon from his friend when he was still of sound mind, and then, when he goes crazy and demands his weapon back, he gives it up, in this case everyone would say that it should not be given and unfair is the one who would give or wish to honestly tell the whole truth to a person who has fallen into such state ... Therefore, this is not what determines fairness: to tell the truth and give back what you took ... "[1. Book 1].

Despite the generally understandable ambiguity of the concept of fairness and the heterogeneity in all respects of the entire mass of people at all times, who too often do not understand or do not want to understand each other, and try to do everything in their own way, regardless of laws or are making laws, profitable for themselves, the topic of establishing a fair people's state is still on the agenda.

In particular, one of the interlocutors of Socrates speaks about fairness as follows: Every power establishes laws in its own favor: democracy - democratic laws, tyranny - tyrannical, as in other cases. Having established the laws, they declare them fair for the subordinates- this is exactly what is useful to the authorities, and the one who transgresses them is punished as a violator of laws and fairness. So I say, most venerable Socrates: in all states, the same thing is considered fairness, namely, what is suitable for the existing power. But she is a force, so it turns out, if someone correctly argues that fairness is the same everywhere: what is suitable for the strongest" [ibid.].

In response to him, Socrates sarcastically remarks: "Because you think that shepherds or Bootes take care of the welfare of sheep or oxen when they fatten them and groom them, and that they do it for some other purpose, and not for the benefit of the owners and their own" [ibid.].

Having not figured out how to attract the decent people to govern the state in a legitimate way, without which it is not capable of being fair in his opinion, Plato, through the lips of Socrates, demands forcibly to force philosophers to govern the state: So, good people therefore do not agree to govern - for no money , nor for the sake of kudos: they do not want to be called either mercenaries, openly receiving remuneration for guide, or thieves, secretly using its benefits; in turn, honor does not attract them - after all, they are not ambitious. In order for them to agree to govern, it is necessary to oblige them to this and apply punishments "[ibid.].

Therefore, it makes sense to consider further Plato's considerations about his model of an ideal state, created back in the 4th century BC. This model, despite its dubiousness, according to Plato himself, tried to improve on the basis of Christian dogmas Tommaso Campanella on the verge of the 16th-17th centuries AD, and to implement in practice this model in the form of a fair people's state have tried the Jesuits among the Indians in the territory of modern Paraguay in the XVII-XVIII centuries.

Moreover, in essence, Karl Marx has developed a similar model of a fair people's state, and they are still trying to implement it in various ways, despite the obvious meaninglessness of this occupation, which follows from the above statements of Plato himself.

Apparently, this process in the head of these followers is largely spontaneous because both they and the rest of the idealist enthusiasts really want it, regardless of common sense considerations.

And they can be understood: it is impossible for people who are worried about the good of every person and everybody at once to live in this unfair world without such a noble goal as the final solution to the problem of fairness by the onset of universal goodness.

However, in practice, however paradoxical it may seem, the absence of the onset of this goodness in the course of the struggle for the chimerical justice of idealists with oppressors-bloodsuckers, that is, in the conditions of the antagonistic states, leads to the accelerated development of civilization, making it more and more comfortable, and its natives - more cultured and conscious, and equipped with many of the fruits of an equally accelerated technological development.

Such is the result that a fair people's state has not been established, except for a few failed attempts that will be mentioned below.

It turns out that the point is not in the implementation of this project, with the implementation of which, by the way, all humanity would gradually fall into senility due to the lack of striving for the best, which has already been achieved, but the thing is that this project itself is the incentive for the development of the entire community, since the best representatives of humanity in the person of intellectuals - the fighters for the happiness of all others - must fight for something and somehow protect the offended, but no more noble than this goal as the acquisition of permanent happiness for everyone at once, despite the fact that this goal is like a carrot suspended on a fishing rod in front of the nose of a donkey, who stubbornly runs after this carrot, as he is prompted by the instinct of dissatisfaction with what is still consumed, while dragging at the same time somehow a cart of civilization.

1. A look at Plato's model of the ideal state.

So, Plato gave the seed to future generations who, in the person of his best representatives, tried to implement the project of a fair people's state, despite the fact that he himself has recognized the model of this state developed by him as ideal, first of all, in terms of the dubiousness of its implementation, although he cherished the hope of correcting the population in the future.

Alas, all future models and schemes of a fair people's state also remained ideal, that is, utopian, and if they were implemented, then in the form of non-viable formations that quickly disappeared, absorbed by their neighbors due to the lack of their development, or turned into a kind of antagonistic state with the same slickers-bureaucrats in power.

Let us now look at how Plato tried to resolve irresolvable contradictions in his model of a fair state, which, as we will show below, has not undergone fundamental changes either in Campanella's "The City of the Sun" or in the bright communist tomorrow drawn by Marx, which in no way manages to turn into today.

Plato has set himself the task, which was to establish a harmonious organization of the state both from the position of the internal consistency of life, where everyone will be satisfied with everything, and in defense from the external enemies: " we are founding this state not at all meaning to make one of the segments of its population somehow especially happy, but, on the contrary, we want to make the entire state as a whole so. After all, it was in such state that we expected to find fairness, and unfairness, on the contrary, in the worst state system ..." [1. Book 4].

The fallacy of the very setting of similar task is evident from the unattainability of happiness both in general and individually, since each person, both in a team and individually, is driven by dissatisfaction with the present, stimulating movement into the future. That is, development, and therefore life, is possible only in the struggle of contradictory and even opposite aspirations of different personalities and characters through a series of mistakes and disappointments, thereby bypassing satisfaction with the existing, leading to stagnation and death.

Nevertheless, Plato, within the framework of this deceptive model, has considered that satisfaction with beingness by all and, therefore, fairness for all, can be achieved. In order for fairness to cover everyone and everyone, Plato proposed to establish a certain kind of equality between citizens, who, of course, cannot be equalized in general because of their diversity and many points of application of economy and management, but you can try to narrow this diversity by reducing it to only three classes - aristocrats-philosophers, guardians, farmers together with artisans: Wealth and poverty.

One leads to luxury, laziness, innovations, the other, apart from innovations, leads to baseness and atrocities... ...Be that as it may, they contain two states hostile to each other: one for the poor, the other for the rich... ...that fairness consists in that. so that everyone has his own and fulfills his own too ... ... the interference of these three estates in other people's affairs and the transition from one estate to another is the greatest harm to the state and can rightfully be considered the highest crime" [ibid.].

Understanding the insufficiency of this division of the population into a kind of castes to establish equality, which already looks like inequality, Plato comes up with some supposedly fairly clear criteria for evaluating progeny, suggesting, in accordance with them, to conduct a constant selection of this progeny in order to highlight the abilities, qualities of the mind and inclinations of each individual even in childhood and, thus, preliminarily determine the place of a given individual within the framework of one or another estate: Although all members of the state are brothers ..., but the god who sculpted you, in those of you who are able to rule, mixed gold at birth, and therefore they are most valuable, in their assistants - silver, but iron and copper - in farmers and various artisans. You are all related, for the most part give birth to your own kind, although it still happens that silver progeny will be born from gold, and gold from silver; the same in other cases. From the rulers, God demands, first of all and mainly, that it is here that they turn out to be valiant guardians and that nothing more intensively protects as own progeny, observing what kind of admixture there is in the soul of their children, and

if a child is born with an admixture of copper or iron, they should in no way have pity for him, but act as his natural inclinations deserve, that is, include him among the artisans or farmers; if someone is born with an admixture of gold or silver, this should be appreciated and honorably transferred to guards or into helpers. After all, there is a prediction that the state will collapse when it will be guarded by iron guardian or copper ... "[1. Book 3].

"... the best men should mostly unite with the best women, and the worst, on the contrary, with the worst, and that the progeny of the best men and women should be educated, and the offspring of the worst should not, since our small herd should be the most selective. But that this is how it is done, no one should know, except the rulers themselves, so as not to bring the slightest discord into the squad of guards" [1. Book 5].

In addition to the selection of progeny, Plato proposes to completely eliminate private property, up to the possession of wives, bringing the diversity of citizens of the state in this respect to one denominator for the sake of their equalization, and thereby free them, as he believes, from enmity and envy caused by uneven ownership of property: "... no one should have any private property, unless it is absolutely necessary ... ... no one should have such a dwelling or storeroom, where everyone who wishes would not have access" [1. Book 3].

Only in this way could the guards remain unharmed and preserve the state. And as soon as they have their own land, houses, money, they will immediately become owners and farmers from the guards; from the allies of the rest of the citizens they will become the hostile overlords; hating themselves and arousing hatred towards themselves, harboring evil intentions and fearing them, they will all time live in greater fear of internal enemies than of external ones, and in this case they themselves, and the whole state, will rush to their speedy death [ibid.].

"All wives of these husbands must be in common, and separately, let none of them cohabit with anyone. And children should also be common, and let the father not know which child is his, and the child - who his father is. "[1. Book 5].

As for the selection of progeny, even now there are no ways to identify the best and worst among children, since so much is mixed in the minds of each person that it is not possible to determine its quality, especially with regard to creative abilities that most contribute to social, cultural and technological development.

If we turn to property, which Plato proposes to eliminate having equated the citizens of the state in this respect, then the following should be noted.

Private property did not arise by itself and not as a result of the improvement of tools alone.

The basis for its appearance was the complement of the communal, or the collectivist self-consciousness, which completely dominated earlier in primitive communal communities, by the individualistic self-consciousness, which, having reflected emergence of new technologies (metal tools), allowing to increase the labor productivity and produce excess products, was able to encourage some energetic or holding important positions of individuals to seize certain resources to confirm and affirm of one's higher position in the new society.

Along with that, this redistribution of property has created antagonism in society, which could not but contribute to the struggle, and hence to progress, since the warring parties will certainly try to come up with and introduce those innovations that will contribute both to victory over enemies and to bringing life to a more pleasant and easy pastime.

The ownership relations, which took on different forms in different regions, have set a completely another pace for the development of civilization, and this type of economic entity took not millions of years, but only a few thousand years, and still exists today.

In other words, the proprietary relations became that external force that ensures social development, behind which stood the duality of human consciousness, namely: the rivalry between the animal form of consciousness inherited by man from his ancestors - primates, and the self-consciousness of each person, which gave him the opportunity to partly separate from nature thanks to aware changing one's own surrounding, and not only by adapting to it, as is characteristic of all natural beings.

The result of the interaction of both forms of consciousness was for the most part their struggle, since the considerations of these forms cover various spheres of life the animal form of consciousness focuses on maintaining the body in a working state, striving to provide it with better nutrition and creating more favorable conditions for its existence and reproduction, whereas self-consciousness tries to determine the role of man in beingness, captivating him to the knowledge of new, interesting and unusual, due to which, moreover, the conditions of both his own and group existence can be significantly improved, for example, by landscaping life, creating a new weapon for victories over enemies, as well as having presented the surrounding world for himself with new impressive colors in the form of works of art, etc.

The extreme antagonism of the animal form of consciousness and self-consciousness, manifested exclusively in the possessive relations, which in turn initiate the emergence of civilization, and then states, is key to the existence and development of states. Therefore, with the disappearance of the private property, the technological civilization loses the antagonistic aspirations of the personalities that make up it, and ceases to exist.

If we return to Plato's modeling of the harmonious structure of the state, then the inequality of people, both innate and in education, he proposed to eliminate as follows: to distribute them into three estates - a kind of castes, and pay main attention to the upbringing of citizens, which is absurd in itself, since upbringing does not affect the egocentric natural (animal) form of consciousness, which remains unchanged during life, which in most people prevails over self-consciousness that is blissful in many respects, filled by many delusions, in contrast to the animal consciousness, the instinctive-reflex activity of which was formed in primates for many tens of millions of years, reaching a kind of perfection.

According to Plato, the main group of rulers should include the most capable and intelligent, who are not inclined to simply consume various goods, but who are interested in the structure of Creation, relationships between people, strive for beauty - now they would be called by the creative natures.

Plato has called them philosophers, or the wisest of citizens, who therefore cannot but be aristocrats of the spirit.

In his opinion, it is they who are able effectively to lead the state, serving its interests due to their selflessness, broad views, deep intelligence and insights of favorable prospects for the state they lead: "The nature of the philosopher is distinguished by proportionality and innate subtlety of mind ... The main property of the philosophical soul is to embrace the whole of time and beingness with thought ... ... A decent person, not greedy, and also noble, not boastful, not timid" [1. Beginning].

"So wouldn't it be appropriate to say in defense of our view that a person who has a natural inclination for knowledge strives with all his might for genuine beingness? He does not stop at a multitude of things that only seem to exist, but he goes on unceasingly, and his passion does not subside until he touches the very essence of each thing with what is appropriate to touch such things in his soul, and it is appropriate to their kindred principle. Having become closer through it and united with the true beingness, having generated mind and truth, he will both know, and truly live, and feed, and only in this way will he get rid of the burden, but not before" [ibid.].

"The philosopher has four basic virtues of an ideal state ... ... fairness, prudence, courage and wisdom" [1. Book 4].

If we judge in accordance with the rules of formal logic about Plato's choice of philosophers by the leaders of a fair people's state as the most intelligent, honest, not self-interested and knowledgeable persons from the entire population, then he seems to be as the most reasonable.

But, as Plato himself noted, such people are more interested in cultural values, knowledge of the world around them, and not in politics, not in managing a heterogeneous crowd of subjects who are ready to fight for certain benefits. Therefore, Plato has considered it necessary to punish philosophers who refuse to govern the state, and to equalize the heterogeneous crowd of envious and greedy subjects by the abolition of property.

All this at first glance looks quite reasonable and effective, but in practice it turns out to be its opposite.

The fact is that among citizens there are always subjects with a slightly higher level of certain individuality traits, which are mainly the product of the animal form of consciousness, which in this case can cause them to strive not only for a well-fed, calm and prosperous life, but also to domination among their own kind.

Relying mainly on such properties of one's own individuality as a sufficient share of ingenuity; sociability up to servility; a tendency to deception in the form of distortion of information and dexterity in its presentation; acquired professional skills; as well as on such personality traits as a sufficiently strong will; self-confidence; unscrupulousness, expressed in cunning and deceit; a significant proportion of irresponsibility, expressed in experiments that seem beneficial to themselves, but clearly harmful to the population, these subjects gain an advantage over the rest - more inert members of the community in the form of ordinary people, highly moral intellectuals of various kinds, which include philosophers, as well as other sluggish or concerned about other affairs representatives of the population, who are not able to deftly push back or slander the opponent, as well as really enjoy the humiliation of the lower ones, and at the same time endure the mockery of the higher ones.

Their personality is significantly reduced, since altruism, that is, kindness, friendliness, empathy, sympathy, mercy, expressed in disinterested concern for others, is practically not characteristic of them.

They compensate for the lack of mind by attracting numerous advisers, but since they eventually have to make decisions, as long as they, as the true creators of their own happiness, first consider them from the position of personal (corporate), and not the public good with a roll towards retaining power, gaining a greater degree of their own dominance and acquiring all kinds of benefits.

Thus, in the natural process of gaining power, it is not the sage-philosophers who gain the advantage, but the cunning, unscrupulous and clever rogues who expect to receive considerable benefits from it and are ready to push back honest managers by all possible means, who lose the advantage in maintaining their position in power due to decency. the inability to slander ones neighbor, to push back rivals by any available means, especially since those in power are kept in it by deceiving the crowd with spectacular, but mostly unrealistic promises and small handouts as a so-called carrot, as well as pumping the imaginary and real threats - external and internal, like a whip, but on similar actions the honest and upright philosophers will never go to.

So wise and disinterested philosophers are unlikely to last long in this bank with spiders, which is politics and power, contrary to Plato's hopes, as a result of which a fair state does not work with this side either.

However, honest, disinterested, noble philosophers and scientists are quite suitable for the role of critics of power, protection of those oppressed by it, and they are, in fact, the only ones who are able to develop science and build culture. It is in this, and not in the management of the state, that their mission actually consists.

Philosophers as true sages who sincerely want the good of the people, that is, with the dominant of higher consciousness (self-consciousness), expressed in a high degree of altruism of their personalities, in fact, will never become a hypocritical and selfish governing elite of the state, especially since they are characterized by a sense of self-esteem that does not allow them to please those above them.

To commit vile acts, so characteristic of politicians who are possessed not by morality, but by interests, they will not be allowed by the already achieved level of higher consciousness (self-consciousness), expressed in the altruism of their personality, putting material goods in the last place among the values of life. Therefore, they will always expose the unscrupulous, hypocritical and thieving powers that be, fight for the rights of citizens, and not cling to power, and will not participate in political games based on deceiving the people for the sake of their own privileges and power over them.

At the same time, these people will always have hope for the reorganization of society towards harmony. This hope for a harmonious world order cannot ever disappear in their good consciousness: they, as true humanists, are not able to believe that the horrors of our world cannot pass into the prosperity of every person and of all mankind in the end.

Their creativity is most valuable not for leadership, but for the purposeful and proactive development of science and culture, which directly affects the masses, developing more and more minds and feelings of people, affecting the most sensitive strings of self-consciousness of each person, thanks to which both individual and collective self-consciousness gradually change: mores soften, the population's craving for knowledge grows, the number of intellectually and emotionally developed people increases.

The growth of culture and education of the population makes it possible to increase the percentage of creative people who are, in fact, the only effective lever for accelerating the development of society.

Returning to Plato's considerations about the bulk of citizens who do not have great abilities, which must be led, it should be noted that he proposes to engage them in the production of material goods. These people, due to their simplicity and lack of interest in high culture and knowledge of the surrounding world, in his opinion, should just as simply consume the ordinary material goods along with their primitive reflection in culture, and nothing more, doing only one thing all their lives.

Therefore, Plato attributed them to the lowest estate and identified these citizens for the production of consumer goods both for themselves and for everyone else within the framework of crafts or agriculture. He considered the main reason for referring them to the lowest estate to be their lack of striving for mental and emotional development - these people are now referred to as philistines - and assumed to educate them in moderation and a tendency to order and discipline, as well not to climb into someone else's garden, that is, to be attached to one occupation all their lives.

Look, I said, how the state can provide itself with all this: is it not so that someone will be an agriculturist, another a builder, a third a weaver? And should we not add to this the shoemaker and some other person who attends to our bodily needs?... ... in our state we will find that the shoemaker is a shoemaker, and not a helmsman, in addition to his shoemaking; that the farmer is a farmer, and not a judge, in addition to his agricultural work, and a military man is a military man, and not a businessman, in addition to his military occupations; and so on" [1. Book 3].

"In order for our shoemaking business to be successful, we forbade the shoemaker to try to become a farmer or a weaver, or a housebuilder; similarly, we have entrusted everyone else with only one task, to which he is suitable according to his natural inclinations; he will do this all his life, without being distracted by anything else, and will achieve success, if he does not miss the time. And isn't it important to perform well everything that relates to military affairs? Or is it so easy that a farmer, a shoemaker, any other craftsman can be a warrior at the same time?" [1. Book 2].

It is difficult to argue with Plato that a significant part of citizens should produce or extract this or that product, sharing it with other citizens who are not involved in the productive sphere of activity, especially since most citizens of the state especially do not strive for the "high" or "low" goals, limiting themselves to the desire for a problem-free and well-fed life. They do not feel the desire for new knowledge at the expense of their own efforts, seeking only a more comfortable life from the position of simple acquisition and consumption of its benefits.

The absence of aspirations for a hectic life is due to a low level of ingenuity, unwillingness to use ones mind, even if it is relatively good, weak sensitivity in relation to other peoples troubles and troubles, insufficient impressionability, decisiveness, sociability, an unsatisfactory level of aspiration to pry and inquisitiveness, a low degree of dominance, as a result of which such citizens have a comparatively low-grade individuality and an unremarkable personality.

Such "plant" life, to which they quickly get used, partly resembles the existence of animals, which, as you know, are concerned only with the problems of nutrition, reproduction and achieving, preferably, greater comfort.

Naturally, Plato attributes them to the lowest estate, but falling at the same time into a contradiction consisting in the obvious impossibility of equating these simplistic subjects with wise philosophers.

That is, in this aspect, the equality of all citizens proclaimed by him for the sake of establishing fairness becomes ephemeral.

In addition, Plato was mistaken in the need to establish a permanent binding of each citizen from the lowest estate to one type of activity.

The fact is that this numerous estate of the ordinary people is actually a reservoir for replenishing and improving all other strata of society for the following reasons.

Competition in this, at first glance, calm sphere, at least for improving the quality of consumption and small life joys, forces these citizens to show such personality traits as self-confidence, self-criticism, will, but still their egoism and indifference to other people's problems prevails over altruism.

However, such traits of their personality and individuality for individuals as the quality of mind, curiosity, will, diligence-laziness, self-confidence-self-criticism, politeness-rudeness, responsibility-bad faith, conviction-unscrupulousness, as well as quick wits, sensitivity, impressionability, decisiveness, one or another degree of sociability can experience significant fluctuations, due to which a relatively small - fluctuating - part of the inhabitants is able to supply to others population strata are the products of these fluctuations.

In other words, the ordinary people are the main soil for representatives of intellectual, power, creative and other layers that grow out of this soil by chance, or thanks to certain skills, abilities, strong will, that is, individual distortions in consciousness, the external signs of which are individuality and personality. Such deviations can raise them above the average level of a representative of the lowest estate.

Therefore, Plato's binding of citizens to one type of activity, that is, the actual deprivation of their freedom to change their lives, if, for example, they suddenly have abilities for another field of activity, automatically deprives society of development, provoking stagnation and the death of a state based on similar principles.

Plato's idea of the selection of citizens is equally problematic. In particular, he pays special attention to the formation of the guard estate and the maintenance of its existence as an intermediate link between managers-philosophers and producers of material products, since these guards must protect the state from external and internal enemies.

Plato has proposed to select and educate more capable and strong-willed individuals in the spirit of striving for fairness and the elimination of dangers for the state, that is, to preserve it by constant exertion of will, strength and obedience to their leaders, making these persons a kind of guards of the state, who can also serve as a reservoir to extract from it with the appropriate education of the leaders of the state.

"Whoever expresses the ability to protect the laws and customs of the state, those should be appointed guards ... ... Meanwhile, the state system will be in perfect order with us only if it is observed by a guard who is knowledgeable in this" [1. Beginning].

Our guards must discard all other occupations and engage only in the protection of the freedom of the state - in the most thorough manner and without being distracted by anything outside [1. Book 2].

The importance of the activity of the guards, which implies, according to Plato, the impossibility of their engaging in other types of labor, obliges them to support the estate of farmers and artisans: "They should receive supplies necessary for prudent and courageous experts in military affairs from other citizens in payment for being guarded. The amount of supplies should be enough for the guards for a year, but without excess. Eating all together, as during military campaigns, they will live together" [1. Book 3].

However, the kind of activity of the guards, contrary to the hopes of Plato, does not in any way contribute to the establishment of equality of all citizens. On the contrary, they must be extinguishing the resistance and discontent, which is always shown by a part of the citizens of the state, who have their own ideas about the principles and system of government and economic management in it.

Therefore, no matter how you are upbringing the future representatives of this estate, the very nature of their activity makes them feel superior to the lowest estate, whose behavior they must control.

If to try to estimate the level of consciousness of these guards which, in effect, determines their choice then these securities differ from representatives of the lowest estate, on the one hand, in a slightly higher level of an animal form of consciousness characteristic egocentrism. Therefore, their dissatisfaction by own subordinate position to the heads of the states externally looks tendency to aggression against weaker, and, on the other hand, a certain weakening of self-consciousness, as a result of which their personality does not suffer from excessive altruism, but differs in unscrupulousness, which appears due to the need to carry out often contradictory or even meaningless orders of own superiors. Therefore, they tend to conformism, which is not combined with self-esteem.

That is, their individuality is characterized by a significant share of quick-wittedness, decisiveness, sociability and dominance compared to representatives of the lowest estate, but they cannot but be unprincipled, uncritical, prone to pleasing and deception in the qualities of their personality, and in addition, they do not have much desire to engage in systematic or hard labor.

Their personality is generally unburdened by traits such as excessive kindness and mercy, and their cherished dreams are reduced to career considerations.

Intellectual studies are inaccessible for most of them due to the rapid "drying out" of the brain due to the specifics of the service that does not require reflection, since there is firmly established military routine.

Thus, we see that Plato, who as a basis of these three estates put on wisdom, moderation and strength, respectively, was fundamentally mistaken in that such distribution of citizens on the basis of their selection, education and deprivation of property will ensure the equality of all citizens, and also that that the representatives of these estates will do what they must and what each of them is most inclined to do.

The main omission in Plato's model of a fair state is that he focuses on the upbringing of citizens of all three estates, designated by him, thanks to which supposedly ideal and equal citizens of all these estates will appear, for each of which is being found a completely suitable occupation on all life.

Similar approach does not take into account the fact that upbringing presupposes the presence of some mentors, and they can be either some external forces pursuing their own interests, or their own enthusiastic guardians of fairness, who also have their own ideas about fairness, but these considerations often contradict the established way of life of any communities. Therefore, changing traditions, that is, the natural way of life by artificial ones, as a rule, fails because of its idealization.

In addition, upbringing has no effect on that part of the consciousness of each person that he inherited from nature, and if this animal form of consciousness prevails, then the egocentrism of the entire human consciousness will invariably dominate, despite all the efforts of the mentors.

It will also not be possible upbringing all people from childhood in the spirit of belonging to one of the three estates because of the difficulty of determining in offspring inclinations and abilities for philosophizing, security labor or traditional crafts, agriculture, mediation, all the more so since all occupations of a person are not reduced to them, and attaching a person to one business without his desire and without taking into account his interests, due to not always adequate considerations of mentors, deprives him of freedom of action with the greatest return and reduces his life prospects to zero, limiting him in development, that is, it actually places in a certain caste, which borders on violence and lack of rights in relation to free citizens.

It should also be noted that private property relations, once they have appeared, can only be eliminated temporarily and provided that they are in their infancy or practically absent, since property is fought to the death, and no one will give it away so easily, all the more, no one will give it away. his wife to the neighbors easily, as any owner believes, for her and his shame.

Therefore, if such state appears, then due to its artificiality and far-fetchedness, it will not be viable and will soon disappear or return to a natural mode of existence.

In addition, such state can appear only for undeveloped ethnic groups, who, possessing mainly a collectivist consciousness inherited from state of archaic still close in time, are a little capable of individualistic, initiative actions and easily succumb to suggestions about future happiness in a complete fairness for each and all in the form of ideas similar to Plato ones.

And indeed, a "fair" state in the form of a theocratic patriarchal formation under the leadership of the Jesuits on the territory of present-day Paraguay has been formed at the beginning of the XVII century from Indians in state of archaic. It existed for about 150 years without any spiritual development, except for some improvements in the sphere of management, participating in frequent clashes with neighbors, This state was liquidated as a result of the victory over it by the Spanish-Portuguese troops in 1750, and the Indians themselves returned to an archaic state after the removal of the Jesuits from their midst, which shows the artificiality of this formation.

Likewise, the Soviet Union, which has been formed on the territory of Russia at the beginning of the 20th century, initially had the vast majority of the population in the form of unlettered and semi-literate peasants with a collectivist consciousness, since they led a communal economy, that as a result initially has gave the state with three main estates: the power elite, security forces and producers of material products, where there were no private property relations almost according to Plato - at the heart of this state at first were communes, which later transformed into collective farms.

The enthusiasm of the population with its desire for a fair community in the form of communism all over the world, which was opposed by equally aggressive neighbors, led to the fact that this state turned out to be a kind of aggressor with a poor population, in which in power were not philosophers and sages, but ordinary bureaucrats, who concentrated in their hands the disposal of all property and the corresponding aspiration to conquer the whole world at this expense.

Thus, they used the main resources of the state to fight their neighbors for dominance in the world, keeping the population in poverty and virtual lack of rights. This formation, reminiscent of the Persian satrapy, existed for about 70 years and ceased to exist due to its artificiality and economic incapacity compared to its Western neighbors, as well as due to the population's loss of faith in the coming of a communist tomorrow.

The result of the relatively short existence of this unstable entity, the kind of utopia, was its disintegration and the return of the remaining metropolis to the natural bosom of capitalism in an extremely weakened state.

China turned out to be a similar state in the middle of the XX century with an illiterate overwhelmingly population leading a semi-animal lifestyle. True, China, a few decades after the painful communist experiments that brought many victims, managed to move away from distributive socialism towards a more proactive and well-fed capitalism, however, with the coloring in the form of the leadership of the country by the oligarchic elite under the deceptive name of the Central Committee of the Communist Party, having acquired a significant incentive for development after that.

Thus, the analysis of the model of the fair state of Plato which appeared as a natural impulse of this outstanding representative of mankind to harmony and happiness for all citizens without withdrawal shows impossibility of establishment of harmonious communities in the conditions of a technological civilization which development is provided on the basis of the private-ownership relations only with contradictions practically between all its components.

2. Evaluation of the model of the ideal state of Campanella - the "City of the Sun".

At the beginning of the XVII century, the monk of the Dominican order Tommaso Campanella in his work "The City of the Sun" actually tried for the first time on the basis of the model of the ideal state of Plato to promote the idea of globalization of the world by establishing a world monarchical Catholic state, characteristic by the abolition of private property and equalization of all citizens, control over which was to be carried out with the help of their selection.

Campanella motivates the need for such state as follows: They are clearly aware that great corruption reigns in the world, that people are not guided by true higher goals, that the worthy endure torment, that they are not heeded, and that villains rule, although they call their prosperous life a misfortune. for it is, as it were, an insignificant and ostentatious beingness since in fact there are no kings, no sages, no ascetics, no saints, since they are truly not like that [2].

The utopian model of the ideal state of Plato came to the court not only of Campanello, but also of Karl Marx in the 19th century. Both of them, in essence, not only have taken it as a basis, but literally repeated all its main provisions, which is why their models of a fair state also remained utopias, which was demonstrated by attempts to implement them.

In particular, following the model of the ideal state of Campanella in Latin America, the Jesuits created at the beginning of the 17th century a kind of communist state of the Indians, which existed in continuous wars for more than a hundred years, but immediately collapsed after the expulsion of the Jesuits from this territory.

Also following the model of Marx's ideal formation in the form of a communist community, the basic principles of which were borrowed from Plato and Campanella, as shown below, the Bolsheviks in Russia at the beginning of the 20th century tried to create a state similar to "The City of the Sun", with a gradual coverage of the whole world on the basis no longer of Catholicism, but of a communist ideology close to it. However, their attempt failed due to the complete economic and political incapacity of this new formation in comparison with neighboring capitalist countries.

Therefore, dictator Stalin, approximately 10 years after the overthrow of tsarism in Russia, began to transform the country into a state similar to the Persian satrapy, and transformed the communist ideals into bureaucratic ones, transferring almost all property to the disposal of the state bureaucracy, with the exception of the collective property of farmers, attaching them , nevertheless, to the land in the manner of serfs, just as Plato proposed to attach every citizen for life to one occupation.

Naturally, this kind of quasi-socialist semi-finished product did not manage to exist for a long time, and after a few decades it fell apart, unable to withstand competition with the leading capitalist countries, and also due to a change in the vector of motion in the minds of the impoverished population of Russia and the ruling bureaucracy from communist tomorrow to a well-fed capitalist today.

The "City of the Sun" is not much different from the ideal state of Plato, which was to be headed by the wise aristocrats of the spirit.

Campanella called the main philosopher-manager the Sun-metaphysician, giving him the functions of a secular and spiritual ruler, who is assisted in management by three assistants.

One of them, strictly according to Plato, is in charge of all the security forces, the other is responsible for crafts, art and science, the third - for the selection of offspring, agriculture and cattle breeding: "Their supreme ruler is a priest, called in their language "The Sun ", in our we would call him the Metaphysician. He is the head of all, both in the secular and in the spiritual, and on all issues and disputes, he makes the final decision. He has three co-rulers The Might is in charge of everything related to war and peace: the art of war, the supreme command in war The liberal arts, crafts and all kinds of sciences are subject to the guidance of the Wisdom The conduct of the Love is subject, firstly, to childbearing and ensuring that the combination of men and women gives the best offspring ... the same ruler is responsible for the upbringing of newborns, healing, the manufacture of medicines, sowing, harvesting and harvesting fruits, agriculture, cattle breeding, the table and in general everything related to food, clothing and sexual intercourse" [2].

Campanella, just as Plato, holds the opinion about the harmfulness of private property for the existence of a fair state, bringing this consideration, like Plato, to the point of absurdity - the community of wives: "...the community of wives ... is accepted by them on the basis that they have everything in common. The distribution of everything is in the hands of officials, but since knowledge, honors and pleasures are common property, no one can appropriate anything for himself. They claim that property is formed with us and is supported by the fact that we each have our own separate dwelling and our own wives and children. Hence selfishness arises, because in order to achieve wealth and an honorable position for his son and leave him by the heir to a large fortune, each of us either begins to plunder the state if he is not afraid of anything, being rich and noble, or becomes a miser, a traitor and a hypocrite when he lacks power, wealth and nobility. But when we renounce selfishness, we will only have love for the community" [2].

"... the community makes everyone both rich and poor at the same time: rich because they have everything, poor because they have no property, and therefore they do not serve things, but things serve them. And that is why they praise pious Christians in every possible way and especially extol the apostles."[2]

Campanella copies Plato in relation to the supreme power in a fair state, believing just as naively that only wise and educated people can rule in it:

"We undoubtedly know better that such an educated man will be wise in matters of governance than you, who put ignorant people as heads of government, considering them suitable for this only because they either belong to a ruling family or are elected by the ruling party. But our 0 (ruler), even if he is completely inexperienced in the affairs of the state administration, will never, however, be neither cruel, nor a criminal, nor a tyrant precisely because he is so wise" [2].

Like Plato, Campanella attaches the crucial importance to the existence of the state to selection: "When everyone, both men and women, in classes in the palaestra, according to the custom of the ancient Spartans, are naked, then the chiefs determine who is capable and who is sluggish for copulation, and which men and women are more suitable for each other according to the structure of their bodies to a friend, and then, only after a thorough ablution, they are allowed to have sexual intercourse every third night. Stately and beautiful women unite only with stately and strong men; fat ones - with thin ones, and thin ones - with full ones, so that they balance each other well and profitably... ...scientists are combined with women who are lively, lively and beautiful. People are sharp, fast, restless and frantic - with women full and meek. And they maintain that the perfect physique, by which the virtues develop, cannot be achieved by exercise: that people who are vicious by nature work well only out of fear of the law or of God, and if not, they secretly or openly ruin the state. Therefore, all main attention should be focused on childbearing, and it is necessary to appreciate the natural qualities of producers, and not the dowry and the deceptive nobility of the family ... ...Less capable children are sent to the village, but some of them, who turned out to be more successful, are taken back to the city. But in most cases, having been born under the same arrangement of stars, peers are similar in abilities, and in disposition, and in appearance, which results in great harmony in the state, supported by constant mutual love and assistance to each other" [2].

"...the production of offspring has in mind the interests of the state... and since the private individuals for the most part both produce offspring badly and bring it up badly, to the destruction of the state, then the sacred duty of observation of this, as the first basis of state welfare, is entrusted to the cares of officials, and only the community can vouch for the dependability of this, and not private individuals" [3].

Duplicating Plato, Campanella binds each person to the duties he performs, no matter what: "Everyone, no matter what service he is assigned, performs it as the most honorable" [2].

From all this it is clear that Campanella did not introduce significant details into Plato's model of a fair state, except for the idea of globalization of this state, and it remained a utopia copied from a utopia of the same kind.

3. An attempt to implement the "The City of the Sun" by the Jesuits.

At the beginning of the XVII century, Spanish Jesuits appeared on the territory of present-day Paraguay, who, under their own leadership, created a kind of mini-state of the local Indians, and it had to fight off slavers from Brazil during the entire time of its existence, which it did quite successfully.

The Jesuits gradually achieved the actual independence of the resulting formation from the metropolis, but in the middle of the XVIII century, Spain transferred part of the settlements of this mini-state to Portugal, which contradicted the plans of the Jesuits. The war that began ended with the victory of the Spanish-Portuguese troops. The Jesuits were expelled from the Spanish possessions, their state fell into decay, and the Indians returned to an archaic way of life. Such is the short history of this state in short.

The Jesuits who appeared in this territory, who were guided by the ideas of Campanella, took advantage of the fact that the standard of living of the primitive Indians was extremely low, quickly distributed them among the settlements and organized the way of life in these settlements mainly according to the principles set forth by Campanella in "The City of the Sun" with a certain correction, because they understood the too idealized construction of the state proposed by Campanella.

As Campanella suggested, at the head of each education was a spiritual and secular leader (Jesuit) with assistants who were members of the city council, and the Indians under their leadership were engaged in crafts and agriculture. The works were accompanied by prayers. No work was carried out on Sunday and Saturday days.

Products were collected in special stores and issued to all those in need.

The chief military commander of the Indians was subordinate to the Jesuit-leader. The militia under his command was used for defense and suppression of uprisings in adjacent territories.

However, only part of the land was allocated for public use, and the rest of the land was divided into plots for the personal use. That is, reasonable Jesuits abandoned the extreme - the socialization of everything, including wives, and they also abandoned the selection of the offspring of the Indians.

The Jesuits managed to change the archaic way of life of the Indians rather quickly, teaching them many crafts and introducing a higher level of agricultural technology. As a result, the standard of living of the Indians in this mini-state has risen compared to the previous one.

However, the rigid routine of living with frequent prayers and attaching each Indian to a particular job site under the tireless supervision of local officials bore little resemblance to a fair state whose only positive was the free distribution of the labor products for all those in need.

Similar state, close to slavery, could be tolerated only by the Indians, who until recently led a half-starved lifestyle in their archaic.

It is difficult to imagine how long this theocratic republic would last, but its days were counted by the superiority of the enemies surrounding the Jesuit settlements, the troops of this mini-state were eventually defeated, the Jesuits expelled from this region, and the Indians returned to their primitive communal state, failing and even no trying to preserve the basic principles of the former existence.

Summing up, it can be noted that, despite the rather adequate correction of the principles of Campanella and the growth in the well-being of the population led by the Jesuits, this formation did not go beyond the patriarchal-theocratic, suitable only for the population, which practically did not depart from the archaic way of life, that is, with a predominance of collectivist self-consciousness.

It was for this reason that this artificial education, after the removal of the Jesuits, broke up, unable to stay at the achieved level of well-being, and returned to the previous half-starved way of life, characteristic of all primitive community communities, corresponding to the level of his collectivist self-awareness.

In other words, it is impossible to radically change the lifestyle of a community to another unless it itself has reached the level of self-awareness that corresponds to a new lifestyle.

4. The Marxist utopia of a happy tomorrow.

Surprising at first glance, but Karl Marx - the founder of the theory, according to which, as a result of the organized struggle of the oppressed against the oppressors, a happy communist tomorrow should come - and billions of people fell for it - only reproduced in it the basic principles of Plato's ideal state model, slightly modernizing it in terms of Campanella, putting forward, like the latter, the idea of globalizing the world, but already by establishing a communist regime everywhere.

Like Plato and Campanella, Marx advocated the abolition of private property, the equalization of all citizens, and even some kind of selection of these citizens, which Lenin tried to implement in practice, and all this should have been led, however, not by philosophers or priests, as assumed Plato and Campanella, respectively, but the party wise men, who in the Soviet Union turned out to be just apparatchiks from the Central Committee of the Party, and the communists became their assistants, penetrating everywhere and controlling everything and everyone.

It turned out to be a reproduction of the model of the ideal state of Plato, in which, however, they were embarrassed to directly socialize wives, although at first there were such attempts, but Lenin after the revolution in Russia limited himself, in accordance with the ideas of Marx, by communes, which, due to their incapacity, were replaced ten years later collective farms (collective farms with workers paid by workdays, not money), in which peasant farmers, according to Plato, were also attached to the agricultural labor for life, since they were not given a passport and thus they were deprived of free displacement.

In this regard, it must be assumed that all these thinkers, recognized as the most outstanding intellectuals-humanitarians, have found no other way out for the gray mass of workers, as soon as forcibly leading it to universal happiness for everybody, in which they themselves certainly believed, which is rather stupid in itself, not only because happiness is unattainable in principle, but also because not everyone wants it, especially in this form, and even by methods that are contrary not only to freedom, but also to the natural nature of every person, which may be, especially the human brain in this nature, as far from another person as chicken brains are far from the brain of a monkey.

Nevertheless, it is not always harmful to want, if only because progress in the motion of the technological civilization is largely ensured by the struggle of these theorists the guardians of the common good - with conservatives in power, parasitizing on it and at its expense.

So practice shows that sometimes also certain deceptive ideas are good for progress.

Marx and Engels have set out the idea of creating a kind of fair formation at the very beginning of their famous "Manifesto", seemingly, in adequate form: "The whole history of society has so far been the history of class struggle. Freeman and slave, the patrician and the plebeian, the landowner and the serf, the guild master and the apprentice, in short, the oppressor and the oppressed were in eternal hostility to each other, waged a continuous, now hidden, now overt struggle, always ending with the revolutionary reorganization of the entire social edifice or the joint death of the struggling classes" [3, p. 2].

Indeed, the oppressors and the oppressed could not help but be at enmity with each other practically continuously, but revolutions and upheavals did not happen very often, apparently because something incomprehensible for these thinkers accumulated in the minds of people and from time to time was discharged in riots and revolutions.

However, if they did occur, then the change partly of the oppressors and the oppressed locally, as happened repeatedly in China and recently in Russia, Cuba and a number of other countries in Asia and Africa, has led to the fact that the new rulers from the oppressed rather quickly became oppressors. population of their own country in one form or another bureaucratic form, often more brutal than it was before.

This state of affairs, which history points to, clearly demonstrates the stability of antagonism in society, although few people like it. In this society, of course, different groups and estates are necessarily at enmity, since their interests differ, and property is by no means evenly distributed, and the invaders always want to protect and preserve it, whereas the deprived always want to take it away for themselves or divide it equally when the opportunity arises.

But some segments of the population should be leading in this struggle for power and property, right?

It is clear that the structure that has seized the main property and power in the state, the so-called power elite, is at the head of this struggle and is trying by all means to retain power with all its privileges.

But who always opposes any power?

Presumably, it is unlikely that this opposition represents oneself all oppressed in a row or separately such oppressed masses as clogged with life and propaganda the philistines, the semi-literate proletariat, or illiterate peasants who were capable only of local disturbances or rebellions which have happened quite often in history, but they all had only vague notions of fairness in their heads which should be installed for their reasons by some new good ruler.

That is, these almost always suppressed somehow spontaneous mass motions had nothing to do with the creation of a real and clearly structured a fair people's state.

Nevertheless, the rest are fundamental coups in the way of life of a society such as the French Revolution of 1789 were also reduced not to the creation of a fair people's state, but to the change of power elites in accordance with a change in property relations, which did not care about fairness and public disasters.

Nevertheless, even these revolutions that change social relations within the same framework - the oppressed and the oppressors - were led by ideological and competent fighters against injustice who have their own concept of a just state structure. However, in practice, all their efforts to improve the situation of the lower classes were reduced to the previous model of antagonistic social relations, and the new power elite turned out to be equally unfair to the oppressed.

Thus, a fully conscious opposition at all times of civilization has always been only a certain part of educated and cultured people who, due to accumulated knowledge and a considerable share of acquired altruism, could not help but want fairness for everyone, and they were disgusted the greed, hypocrisy, stupidity and arrogance of the nouveau riche of all times, at this, such people who are oppositional towards those in power, too, have always been enough in a more or less cultured community - even in a slave-owning one.

Their theories about improving the structure of society for the sake of a decent life for all without exception were different, but they all invariably thought about the public good.

Here, Plato, Campanella, Thomas More, Bakunin, Kropotkin, Chernyshevsky, Lenin and many others with their comrades, of course, could not tolerate such fairness against the oppressed masses of the people, as well as the methods of governing the state only for the benefit of the ruling elite, and they, at a minimum, they came up with models, ways and means to overthrow the oppressors and establish a just people's state, and even often fought with the oppressors, like Jan Hus.

In other words, the ruling elite tries to do everything only for themselves, spitting on all morality and coming up with laws to preserve power, and the intellectual opposition to it does everything possible to undermine the power of tyrants or cunning oligarchs, and calls on the oppressed to revolt and coups for the sake of restoring fairness, which for them, as a rule, boils down to the transfer of society to equality for all, that is, to utopia. As a result, despite all the efforts of the intellectual opposition to the authorities, fairness in their understanding is not being established in any way, and the antagonistic society still doing unfairness.

The ruling elites use all the power and legislative bodies of the state to retain power, the oppositionists-informals call for the struggle of the oppressed with the authorities for the sake of equality and fraternity, as the same Plato and Campanella proclaimed in their utopias. But, as it can be seen from history, social contradictions do not disappear from changing the places of the components.

Apparently, Marx, realizing from the results of the recent revolutions in France that there was no prospect of a change of power elites, and at the same time finding a rather organized detachment of proletarians which was being selected during the development of capitalism, decided to turn to the origins.

Knowing antiquity well, he most likely has seen in the ideal state of Plato the model that, with some adjustment, can be used to create not an ordinary state with ineradicable inequality of citizens, but a society of equal citizens, in which there are no proprietary, and, therefore, antagonistic relations.

But this did not seem enough to Marx, and he also borrowed Campanella's globalist idea of establishing a society without antagonistic relations throughout the world.

However, Marx, we must give him his due, somewhat updated the ideas of Plato and Campanella, proposing on his own behalf to make a smooth transition to these peculiar communes on a world scale without estates and classes by creating, as it were, intermediate states in which the proletariat would dominate, led by ideologists like to him. These states will pave the way for the establishment of real communism.

The novelty of this approach of Marx also consisted in the fact that he, perfectly imagining the resistance of the exploiters to such turn in social relations, has proposed to overthrow them by force with the help of the same proletariat and arrange society without any violence not immediately, but through states with the dictatorship of the proletariat, which would to act to maintain their own power and correct other citizens up to the gradual building of a non-antagonistic society.

All these constructions of Marx looked impressive and have made an unusually strong impact on society, inspiring its best representatives to feats for the glory of the realization of Marx's ideas.

However, both Marx himself and his followers have not understood that there is no real equality of citizens in their minds and ideas and it is impossible to establish it in any way. At the same time, they failed to realize that without proprietary relations, the development of society will cease and technological civilization with all its conveniences will come to an end.

In other words, Marx, like the previous idealist thinkers, was captured by the expectation of the inevitable arrival of a joyful and happy tomorrow for everyone at once, instead of the current misfortunes, with the help of a friendly and independent proletariat, if the proletariat will be working in the way indicated by him/ Then it will be created a truly just society, the foundations of which he borrowed from Plato, although Plato himself did not He was confident in the practical implementation of his own model of an ideal state, but Marx was confident.

But, paradoxically for many, including for all followers of Marx, the pace of development of society, more precisely, the current technological civilization in the conditions of the incessant struggle of both strata the power elites and the informal intellectual opposition, - involving the rest of the population into this struggle during critical periods of the existence of civilization, are increasing, that is, the own time of this civilization is accelerating: one epoch replaces another, developing with increasing speed, which is clearly visible by the number of centuries of existence of these epochs, and civilization is gradually blossoming, gaining more educated, cultured and living in a more comfortable environment of citizens, who are finding more and more degrees of freedom in society with all its antagonism.

Thus, it turns out that the basic position of Marxism about the decisive role of the class struggle in social development turns out to be untenable, and the true driving force behind the development of society is the dissatisfaction of the dual consciousness in its individualistic and collectivist forms, which is reflected in the struggle of the ruling elites with the informal intellectual opposition to them.

In the course of the struggle of natural consciousness and self-consciousness in every head and in all heads at once, their collectivist form gradually gives way to an individualistic one, and society from slaveholding through feudalism comes to capitalism, in which the individualistic character of all social forces is most clearly expressed, that in turn leads this society through ever-deepening crises due to its own imperfection to decline and decay, and it tries in the person of its elites, under the threat of loss of own power to be returned to the former collectivism that flourished in the archaic, through the abolition of property, but this attempt cannot to be successful due to the decomposition of the entire structure of society, which should disappear like a house on rotten piles.

If we return to the foundations of Marxism, we can clearly see that they are not far removed from the principles of the Platonic ideal state by comparing Plato's Dialogues and Marx and Engels' Communist Manifesto.

In the leading place from all citizens, Marx puts assistants of the main sages, like himself, imbued with the ideas of these sages: "...the Communists, in practice, are the most decisive, always striving forward part of the workers' parties of all countries, and in theoretical terms they have the advantage over the rest of the mass of the proletariat that they understand the conditions, progress and general results of the labor motion" [3, p. 17].

Like Plato in relation to private property, Marx states: "Communists can express their theory in words: the destruction of private property" [3, p. 17].

True, to console the public, Marx declares: ... this will not be the transformation of the private property into the public property. Only the social character of property will change. It will lose its class character" [3, p. 18].

Developing the idea of the destruction of private property in the future, Marx admits that in this way the personality is also destroyed, but, apparently, the impersonality does not frighten him, just as it did not frighten Plato, who on this basis introduced true, in his opinion, equality, against which Marx does not object: In bourgeois society, capital has independence and individuality, while the worker is dependent and impersonal. And the bourgeoisie calls the destruction of these relations the destruction of the human personality and freedom. And she's right. It is really about the destruction of the bourgeois personality, bourgeois independence and bourgeois freedom. Under modern bourgeois conditions of production, freedom is understood as freedom of trade, freedom of purchase and sale [3, p. 19].

All this sounds loud and convincing as a true struggle for fair for the majority of working people, but, alas, Lenin has faced similar idealism in Russia in his time, when communes, the abolition of trade, buying and selling led to the practical collapse of the state and famine, forcing the main sage Lenin to re-introduce these bourgeois prejudices, as Marx estimated them, in the form of the NEP (New Economic Policy), which was in fact a salutary return to the old methods of management.

Quite in accordance with Plato's ideas about the ideal state, Marx believes that the destruction of the family will solve the problem of raising offspring in the spirit of collectivism, exposing the pretext for this measure that the family is the basis of the bourgeois system, also offering, in accordance with Plato's ideas, to raise children not at home, but in a public way: On what does the modern bourgeois family rest? On the capital, on the private profit. In its fully developed form, it exists only for the bourgeoisie, but it finds its complement in the forced celibacy of the proletariat and in open prostitution. The bourgeois family will naturally have to fall with the fall of this addition, and both of them will disappear together with the disappearance of capital ... Bourgeois rhetoric about the family and upbringing, about the tender relationship of parents to children, inspires all the more disgust, the more family ties are destroyed among the proletariat thanks to large-scale industry, and the more children of workers are turned into mere commodities and working tools ... Communists could be reproached except in the fact that they want to put the official community of wives in the place of the hypocritically concealed one. But it goes without saying that with the destruction of modern conditions of production, the community of wives created by them, that is, official and unofficial prostitution, will also disappear [3, p. 21-22].

Marx also uses Plato's idea of the compulsory attachment of a citizen to the workplace in the following formulation: "The same obligation of labor for all, the establishment of armies of labor, especially for agriculture ... The combination of agricultural labor with factory labor, the gradual elimination of the difference between town and country" [3, p. 26].

As for the Platonic selection of citizens, Marx believes that capitalism itself has selected the most determined citizens, who will overthrow it. These are hired workers in factories and factories - the proletariat: "The proletariat will take advantage of its political dominance in order to take away all capital from the bourgeoisie in a series of attacks, in order to centralize all the tools of labor in the hands of the state, that is, the proletariat organized as the ruling class ..." [3, p. 25].

Oddly enough, but Marx, brought up on the ideas of Hegel, including, in particular, the struggle of opposites as the driving force of social development, comes to the conclusion that this struggle will eventually be eliminated in the form of the elimination of class antagonism: When class differences are destroyed over time, and all production will concentrate in the hands of associations, social power will lose its political character... If the proletariat, in its struggle against the bourgeoisie, unites as a class, achieves dominance through revolution, and, as the ruling class, forcibly destroys the old conditions of production, then it also destroys the conditions for the existence of class antagonism, classes in general, and at the same time their own class domination. The place of the old bourgeois society with its classes and class antagonism will be taken by an association in which the free development of each will be the conditions for the free development of all [3, p. 26].

If for Plato faith in an ideal state was justified by the fact that he did not suspect the need for a struggle of opposites, then Marx knew about this, but preferred to believe in the coming communist earthly paradise, having opposed it to paradise in the other world, which sinners can lose, and communism will remain for everyone, however, only during their lifetime, but this, as many believe, is not bad at all. It is precisely because of life, disgusting for the majority and so beautiful in the paradise painted by Marx, that this obvious utopia has gained such popularity among the population.

As a side note, we note that Hegel himself was just as inconsistent as Marx, having considered at the end of his life the Prussian state contemporary to him as an ideal.

So they both came into conflict with reality, succumbing to the charm of each of their own utopias: Hegel, having believed in the ideal in the form of the Prussian state with its, as it seemed to him, perfect order, and Marx, having believed in the Platonic ideal of a just community without struggle and passions.

5. The attempt to achieve communism in Russia.

This idea, which has been inspiring the masses of working people to this day, appeared immediately after the emergence of private property, which was clearly unfairly distributed.

The extant Chinese chronicles testify to a number of uprisings of the disenfranchised population against the mandarins several thousand years ago.

Some of these uprisings ended in victory for the oppressed. However, these victories, instead of establishing justice, as it was understood by those deprived of it, or rather, deprived of property, led only to the formation of new dynasties within the same antagonistic system, in which the masses of the poor again work for the rich and noble.

Karl Marx in his Manifesto [3] and subsequent numerous works tried to impart a scientific character to, in essence, the eternal dream of the destruction of the oppressors and the establishment of a kind of paradise on Earth.

On this formed basis, charming and in addition seemingly scientific, in Russia, at the beginning of the 20th century, the large-scale attempt was made to establish truly the just state.

The peasant masses who fought for alien interests, realizing this fact after several years of deprivation and victims of the First Imperialist War, turned their rifles against power, having changed it eventually as if to the power of the working people in accordance with the teachings of Marx, but, just like in ancient China, due to the low level of collectivist self-consciousness of this mass of the population and even lower level of individual self-consciousness, gradually came to the formation of a semblance of Asian despotism, led by the first secretaries of the Communist Party - a kind of alpha-males, who succeed each other, and a new religion in which the desire for heavenly grace was replaced by the desire for earthly grace under the name of communism, where everyone will finally get enough, and will live without grieving and happily.

This naive belief aroused an unprecedented sacrificial enthusiasm of the population, which led at first to a significant technological and cultural breakthrough, but, like any utopia, which ended pretty soon with a complete ideological collapse in the form of a loss of faith in communism and the subsequent destruction of an artificially created supposedly nationwide socialist power with a rollback from some achieved modernity to medieval methods of government and existence of a population divided again into estates, as well as widespread corruption, since in a short time it is impossible to raise a low level of collectivist self-consciousness of a heterogeneous population, until recently illiterate or semi-literate, with its archaic notions of a way of life based most of all on natural consciousness, and all the more is impossible forming in the majority of the population of a level of individual self-consciousness high enough to become prevailing over collectivist.

This complex educational and upbringing process, based on a general gradual cultural and technological upsurge, as the development of European countries, now leading in the world, has shown, takes not decades, but centuries.

Therefore, the population of Russia as a whole has not overcome the barrier between personal self-consciousness and collectivist consciousness, which includes the self-consciousness of the main part of the community and its natural consciousness, in favor of individual self-consciousness.

Free people - persons with a high level of individual self-consciousness - will never allow the alpha-male to rule them - as the sole ruler, what whatever he may be, and in Russia this has happened for a thousand years and is happening now.

What is the explanation for this development, which, as a rule, leads, after revolutions and coups, to the restoration of an antagonistic system?

It turns out that in the conditions of private property relations, this system is the most effective and even the only possible one, since it provides a certain pace of development, a certain order in the state, insuring it from chaos and disappearance, while its absence inevitably leads to the stagnation and disintegration of the state and its further absorption by other states.

The idea of reasonable selfishness of Hobbes, further supported by the concept of Pierce's pragmatism, in essence, is the basis of the ideology of the most advanced antagonistic system - capitalism.

Hobbes argues that the person, as a natural being, is egoistic, striving first and foremost to satisfy his own needs, but he is also reasonable, that is, he is able to understand with his mind that taking into account the interests of other people often turns out to be beneficial.

For illustration, we present a small excerpt from "Leviathan" by Hobbes: "... natural laws (as justice, equality, modesty, mercy and (in General) behavior towards others as we would wish them to behave towards us) by themselves, without the fear of some force, forcing to carry out them, contrary to the natural passions, attracting us to partiality, pride, revenge, etc..." [4, p. 192].

As for pragmatism, it is characterized by its founder, Pierce, as follows: Consider what effects that might conceivably have practical bearings you conceive the object of your conception to have. Then your conception of those effects is the WHOLE of your conception of the object [5, p. 331-346]

Reasonable egoism and pragmatism, on the one hand, liberate the productive forces of each individual, making him competitively free within the framework of the state that supports the striving of each person to improve the living conditions. Thus, the pace of development of the respective communities becomes the maximum possible.

On the other hand, the inequality of abilities and conditions under the domination of unlimited competition of individuals seeking to obtain benefits for themselves, cannot but lead to the separation of society with respect to the possession of property or its equivalents, at this, the difference in the size of this property can reach astronomical values.

The natural occurrence of permanent tension between the offended poor and the rich people who are snickering the power elite is trying to smooth over with a robbery of less developed communities, the funds from which are largely transferred to the additional pro-feeding of both the ordinary people and the middle class to avoid social cataclysms.

In a capitalist society, several main strata are formed. The majority are ordinary people (philistines), which include employees of various kinds, manufacturing and technical personnel of factories, plants and other corporations that produce products, including those in the field of agriculture, as well as retirees and housewives.

The ruling stratum is the power elite, which is opposed by the informal opposition. The power elite is supported by the bureaucratic apparatus of various kinds, as well as the group of law enforcement agencies and the army. The stratum of creative people, in whose sphere the development of science, technology and culture is located, is also subordinated to the power elite.

Except the philistines as well as the power elite, representing mainly the organizational- managing contingent from the highest officials and the most advanced business, in each community there is a layer of the people of brainwork, intellectuals of all kinds, as well as - relatively few representatives of the rest of the population, who managed in one way or another to rise in their self-consciousness to the level that dictates their aversion to the amoral and selfish behavior of the power elite.

These persons have the hope of reorganizing society in the direction of harmony, that is, equality, fraternity and at the same time liberty, without understanding that liberty always resists to equality, justice, destroying any stability. But this hope for harmonious world order can never disappear in their blissful consciousness: they as true humanists, are not capable to believe that horrors of our world cannot turn into prosperity of each person and all mankind eventually.

Informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant higher consciousness, have never joined and will not join to the hypocritical and self-interested governing elite of the state. Already reached level of the highest consciousness, putting material benefits on the last place among life values, will not allow them to commit similar. Therefore, they will always expose the unscrupulous, hypocritical and thievish individuals in power of this world, to fight for the rights and civil liberties of working people, involving them in this fight as much as possible widely.

Thereby, their opposition to imperious elite does not allow society to freeze in place, being reflection of antagonism of the lowest and highest types of consciousness in each person.

The struggle between them when the passive behavior the most part of the rest of the population occurs continuously with the dominance of a more energetic and unprincipled ruling elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.

It is for this reason that any coup or revolution that overthrows or even destroys the entire power elite, as it happened, for example, in China repeatedly, relatively quickly leads to the reproduction of former antagonistic - order in society, that is, restores the condition, under which is possible development of society.

In Russia, after seventy-year cataclysms, the same thing occurred. If this recovery does not happen, then the community will disintegrate, merging with neighboring states. True, there was no place for Russia among the developed capitalist countries, and it rather quickly turned into a semi-colony of the leading Western countries, ruled by the comprador elite bribed by them.

The imbalance in the confrontation of the power elite and informal intellectuals leads either to stagnation in the development of the community, or to disorganization of the control system and the onset of chaos with unpredictable consequences.

Thereby, the driving force of social development, as well as development of each person, is the hidden interaction of two forms of consciousness: the lowest, or natural (animal), and the highest, or self-consciousness.

The rest strata of society, significant in terms of the number, except for the layer of creative people providing scientific, technological and cultural growth, more or less close to the philistines. These conformist or inert layers include representatives of security forces, military, small businessmen, rentier and various criminals.

Therefore, due to the low level of self-consciousness and, as a result, only pragmatic aspirations, they are not able to independently influence the course of social development, but these layers, under the influence of propaganda, as well as under the influence of changed living conditions, can begin to act, either supporting a ruling regime which generally satisfies their rather squalid living needs, or joining the opponents of the regime if it deprives them of a well-fed and measured life.

Summary

So, the analysis showed that the communist ideas of Marx were almost completely borrowed from Plato: the destruction of property, the family, the introduction of labor communes for the sake of equalizing labor and consumption of citizens under the supreme leadership of the sages from the leadership of the Communist Party, as well as the selection of these citizens, some of which were recognized as leaders and the leading segment of the masses - the communists and the proletariat, respectively, and all the rest were called to work for the benefit of the working people, although they themselves were this working people.

True, the experimenter Lenin, in practice singled out former enemies, the former bourgeoisie and part of the intelligentsia into a separate group in order to deprive them of all rights.

A few years later, the new fair state of workers and peasants, created in accordance with the Neoplatonic model of Marx, showed its complete incapacity.

For the sake of preserving the state and saving citizens from starvation, Lenin had to first introduce NEP (primitive commercial capitalism), and then his successor Stalin returned the state to a form well known to him in the manner of the Persian satrapy in the form of a dictatorship of supreme leaders, in whose charge all the property of the state was now, but from such absurdities as the destruction of the family, introduction of equalization of all citizens with their division into castes had to be abandoned willy-nilly, shamefacedly recognizing thereby Neoplatonic Marxism not quite suitable for the new era.

Over time, the permanent poverty of the population and the participation of the Soviet Union in virtually continuous wars and clashes with neighbors led the population to the idea that the achievement of communism was a chimera, in connection with which this dictatorship of the Communist Party, seven decades after the revolution, quite calmly switched to the rails of the musty capitalism, and remains in it for the time being, but the masses, having lived under this capitalism, turned out to be dissatisfied again and, in spite of everything, again cherish the hope of somehow producing a fair people's state.

It is also curious that the main bourgeoisie have turned to Plato's tempting utopia today the supranational power elite, who, sensing the imminent collapse of capitalism due to its permanent crisis, of course, wishes to keep themselves in power as before, without having invent anything better than to produce, again, strictly according to Plato, total control over citizens, the destruction of families, the deprivation of citizens' property and the ranking of these citizens already in the form of some semi-thoughtless creatures according to the degree of obedience to the ruling elites with the help of artificial intelligence.

That is, the failure of all the utopias mentioned above does not teach anyone anything, apparently, because they really want something pleasant exclusively for themselves in accordance with the requirements of that form of human consciousness - animal consciousness, which, with the current lowering of the level of self-consciousness, begins to prevail and creates unthinkable stupidities in their aspiration for not bad preservation of themselves, hoping in their own unreasonableness that the inevitable end will never come.

Bibliography

1. Plato. Complete works. Republic. Hackett Publishing Company. 1997.

2. Tommaso Kampanella. The City of the Sun. Amazon. ISBN-13. 978-1507823613.

3. K. Marx. The Communist Manifesto. Geneva. 1882.

4. Leviathan by Tomas Hobbes. Scan of 1651 edition. London. Printed for A. Crooke. Smithsonian libraries, p. 192.

5. Peirce. C. S. The Fixation of Belief. The Writings. Volumes I VI. Vol. III. Indiana University. [Electronic resource]. Access mode: www.iupui.edu/-arisbe/menu/.../bycsp.HTM

Chapter 12.

When and why does an equilibrium ecological civilization appear?

Is it possible for another civilization to appear on the planet, in which there is no development, compared to the current technological civilization? It seems that this cannot be because without development, or at least change, nothing can exist. However, there is such thing as equilibrium. It, of course, is violated sooner or later, but it exists quite well. Therefore, it makes sense to show the possibility of the emergence of an equilibrium civilization and characterize it.

As you know, nothing lasts forever, and our technological civilization will disintegrate certainly.

What will follow it?

Apparently, there are three possible options.

The first and most likely scenario, if, of course, civilization is almost instantly demolished by a nuclear war or similar global cataclysms, comes down to the surviving population falling into savagery due to the complete disappearance of previously available technologies.

Therefore, most likely, the surviving inhabitants of the planet will have to willy-nilly very quickly return to the framework of the primitive communal system, leading a half-starved existence in a permanent state of survival until the level of self-consciousness rises to the limit, beyond which people will appear the need to improve living conditions by inventing or recalling the simplest technologies at least in the form of making primitive tools, taming animals, cultivating plants, etc.

The consequence of this long process is the emergence of an excess product, provoking the emergence of private property relations and the transition of some of the existing communities from the archaic state to the slaveowning system and then to the feudal, and then to capitalism, with a corresponding acceleration.

More about the role of property in the emergence and development of civilization is described in my article "Property as the basis for the accelerated development of civilization" [1].

The second scenario could be the collapse of civilization as a result of less destructive impacts on it. These impacts can be, for example, epidemics, large-scale wars without the use of nuclear weapons, natural disasters of a significant scale, etc. As a result of these events, controllability for states will be lost and they will cease to exist. Chaos will reign, but a significant number of technologies will remain, as will the foundations of culture, so that the level of self-consciousness of the population will not undergo significant changes.

Therefore, over time, some states will be restored on the former basis of property and civilization will resume, most likely having remained at the level of technology and culture which was not affected by the decay that occurred.

The third scenario of the consequences of the destruction of civilization may be one or another impact on it, as a result of which the population of the planet will be almost completely destroyed, but some simplest technologies will remain, just as the specialists, which they are available, will not disappear.

The combination of a small population and the remaining technologies will allow this population not to fall into the archaic, but to take an intermediate position between the primitive communal system and the technological civilization.

That is, for this small surviving population, it becomes possible to transform after many losses into an equilibrium ecological civilization, which is deprived of the opportunity to start its own development due to objective reasons - the smallness of the population, the disunity of the remaining settlements due to the lack of transport links, the extreme weakness of the technological base, insufficient energy resources, training centers and technicians, the well-established production of necessary goods and the organization of services, etc. Nevertheless, this quasi-civilization has the opportunity to exist for some time in such stagnant regime, preserving the remnants of technology and culture quite for a long time, that is, without falling into savagery.

In other words, these remnants of the former civilization have sufficient cultural potential and the development of self-consciousness of the surviving population in order to form a kind of equilibrium civilization based on self-organizing and self-governing cells with horizontal-vertical connections. This civilization, due to the balance of all its elements and, accordingly, the absence of antagonistic contradictions, does not require a shell of states that restrains the manifestation of these contradictions.

The fact is that the individualistic (egocentric) aspirations of the animal form of consciousness of each person and the entire community as a whole, as well as the selfish desires of self-consciousness, are balanced by the collectivist component of consciousness, which, nevertheless, as in archaic communities, comes to the fore for the sake of preserving the formed self-organizing and self-governing cells existing in conditions of the extreme weakness of the remaining technological base, which allows only to lead a life on the verge of starvation. Thus, the egocentric and selfish aspirations of the consciousness of each person and the community as a whole are blocked by the collectivist component of consciousness.

As a result, these cells are preserved thanks to friendly collective efforts for the production of consumer products, tools of production and household items, which ensures the conflict-free existence of communities, at least in such miserable form, which, in essence, is a legacy of the technological civilization, degenerating into archaic.

This gradual degeneration due to a gradual decline in the level of self-consciousness in the absence of competition and, therefore, to a large extent, the initiative of the community members, which is not encouraged by most members of the cell, since it destroys the equality of the community members, based on the fact that the selected managers in all areas of activity are constantly and frequently changing, becoming ordinary members of the community, as well as - on leveling the needs of people, which is being ensured by the equal access to available products and services.

In fact, the initiative is replaced by mutual assistance and a variety of activities, which everyone can engage in in accordance with their own interests, skill and desire, periodically changing the application of their forces to job.

Thus, each member of this cell-community, in many respects similar to the cell of the primitive communal system, is also forced to abandon purely individual actions and the acquisition of property in favor of working for the team with the help of available not very effective technical means for the survival of his cell in the face of resistance to powerful forces the external natural environment, striving to establish the most favorable existence for the community in full balance with nature and without conflicts with neighboring cells, since the cooperation in the form of the exchange of products, resources and services is more beneficial under the current conditions.

Similar equilibrium ecological civilizations gradually disintegrate and disappear, just like technological civilizations, but for a different reason. They, due to the lack of development, that is, being in a state of lack of initiative and, therefore, gradually lowering the level of their own self-consciousness, which can only develop in the struggle, gradually decompose, losing the remnants of the technologies they inherited from the collapsed previous technological civilization, and also slowly but steadily losing the existing cultural foundations.

The main reason for such a sad fate of these quasi-civilizations - the heirs of technological civilizations - is the dominance of collectivist consciousness in each member of the community, blocking the initiative component of self-consciousness in much the same way as it was happening in the peasant communities of Tsarist Russia.

This kind of intermediate civilizations, like ordinary technological civilizations, existed on our planet earlier, as if temporarily replacing the not completely disintegrated technological civilizations, which is evidenced in the form of a number of artifacts that are given and described in the works of M. Kremo, R. Thompson and M Baigent [2, 3].

This quasi-civilization is a self-organizing and self-governing cells of various types of activity, loosely connected with each other, characterized by the equalization of all its members both in consumption and in production, despite all their differences, but without affecting their interests. All these cells, by virtue of their collectivist basis, provide all their members with equal access to the available benefits, blocking the emergence of the private property.

Paradoxically, it is precisely such miserable civilization that represents truly fair community of equal members, since they do not need to fight and take initiative for their own sake, - they spend all their strength for the benefit of the collective, which, nevertheless, does not develop in such individually initiative-free society, but stays in a stable calm state, resulting in a monotonous life of cells. However, this "fair" life leads to a gradual stupefaction of all natives due to a decrease in the level of their self-consciousness, and they eventually descend to the level of archaism in their communities.

*

All ideas aimed at the benefit of each person within the state - from the ideal state of Plato to the dictatorship of the proletariat - turned out to be a utopia, since their authors did not take into account the following factors: the permanent egocentricity of the animal (natural) form of consciousness and the selfish component of human self-consciousness, which do not allow to conflict-free interaction not only between people, but also people with any governing structures of the state, which is always tuned to a bureaucratic order that is unfair to the majority of citizens.

These state structures, when they arise, immediately turn into a trap for any person who wants independence from them, freedom of choice in their initiative activities in their own interests, as well as stable well-being.

Thus, in the conditions of any state-shell, both rich and poor, smart and stupid, decent and harmful are doomed to structural captivity, from which they are not able to escape during their life, but, nevertheless, they try to do it by virtue of dissatisfaction with one's position and status, which is guaranteed by proprietary relations, provoking everyone to transfer by all available means of the exist property they have in mind into their own. And here its not until to fairness for everyone, but the existing antagonism provides freedom in the struggle for the weaning of someone elses property, which is constantly passing from one owner to another.

Similar struggle for property forces both people and the state to improve the methods of seizing property, due to which, paradoxically, technology develops, followed by culture.

As for all the directions of anarchism, they do not deny, but, on the contrary, put in the foreground "the flourishing of free individuality" [4].

This in itself seems reasonable and even wonderful for every person, since it is unlikely that any person will refuse to use all his potentialities for the benefit of himself and society.

However, anarchists bring this idea to the point of absurdity, that clearly looms through from the thesis of one of the main ideologists of anarchism, P. A. Kropotkin: ... an anarchist denies not only existing laws, but also any established power in general, rebels against any power, in whatever form it manifests itself [5].

The absurdity of this thesis lies in the denial of any order, but this kind of denial is an appeal to chaos, that is, a manifestation of senselessness in applying to any community, since the coordination of actions and certain power competence of the individual individuals, at least temporarily, are inherent even in the community of animals.

Such ideas of anarchism, pleasant for most people, as mutual assistance, freedom from coercion, lack of coercive power contradict their own requirements of complete equality and brotherhood, since liberty is a constant desire for liberation from one for the sake of creating another, which is often dictated by circumstances, that is, coercion by them. This other turns out to be not necessarily the best, but different. In itself, this desire is realized through the conscious or subconscious state of human dissatisfaction with oneself and one's own environment, which translates into the development of ways of one's own change and change of the surrounding by influencing the existing beingness, taking into account its counteraction.

Liberty is an inescapable product of activity. Therefore, it requires a consistent preference for some interests over others, that is, it denies brotherhood, it also always acts within a certain hierarchical order, trying to change it for the better, since there is no subject for struggle outside the order. And in this struggle, the human consciousness seeks and finds its own changes, that is, it develops.

Thus, anarchism, in essence, tries to take society out of the framework of the antagonistic relations by the unsuitable means, since they contradict each other, which is confirmed by the almost immediate collapse of all attempts by anarchists to put their ideas into practice in the existing conditions.

This is explained by the fact that anarchism, like a fair people's state, does not fit into the framework of a technological civilization characterized by accelerated development, which requires a game of contradictions, and not stagnation, which cannot but be a consequence of the basic principles of anarchism.

In other words, the victory of the collectivist consciousness over the individual, which is required by certain areas of anarchism, and which follows from the principles of Plato's ideal state, can only be realized outside the framework of a developing technological civilization, that is, outside the framework of the antagonistic structures.

Paradoxically, outside of this framework, there can only be those in which stagnation reigns, not development, but which still exist even now on the outskirts of civilization. And, indeed, such formations quite present along with the remnants of peoples in the archaic type of savages of New Guinea or South America, having, nevertheless, significant differences from the archaic communities.

Below we will give examples of this kind of the equilibrium ecological formations.

*

Let us dwell in more detail on the principles that ensure the existence of the balanced ecological communities, comparing them with the principles underlying the states.

So, we can point to two main goals that any state pursues: maintaining the existing order and the ensuring development. Everything else is secondary.

On the other hand, there were theories of the social formations 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 or domains [5].

Similar ideas have also turned out the insolvent owing to the above reasons. It was confirmed with the unsuccessful 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 the civil war of the 30th years of the XX century.

Really going out from current situation 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 is not present?

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 consists in inadequate comprehension for various reasons that our finite world and, in particular, our temporarily existing civilization is the 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 has not believed in this fact and considered the Prussian state modern to him as the perfection and harmony top.

The 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 the permanent contradictions and shaken from the outside by the unpredictable changes of the living conditions, can remain in such unstable state only by "the rigid hoop" of the state always striving to deprive any person of liberty in return for some sort of order, beneficial to the holders of power.

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 tools, available to it, but it also provides 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 - the 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 violent acts the states both before, and now in every possible way destroy moral concepts at people.

The state is not consciously constructed formation which must 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, as we know, appear, exist anyway and disappear. So, and the civilization with all state formations finally collapses because of loss of stability at peak of the development owing to approach of the informational collapse, which is known to be a state of the network information space that threatens its stability and normal functioning. An information collapse is characterized by a sharp decrease in the bandwidth of the communication channels and occurs when the existing technologies are unable to transmit increasing amounts of traffic [see, for example, 6].

So all ideas about improvement of the state and creation in its bosom of a blessed noncontradictory society are utopian absolutely: from Plato's the ideal state up to the states with the most representative democracy. Actually all being existed and real-life states, irrespective from their form, always parasitized and parasitize on a body of the people which always dreamed and 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.

Therefore, the idea about destruction of the state means transition from a certain regularity to chaos.

As for transformation of this idea in the concept of a gradual atrophy of the state with development of productive forces and perfecting of the public relations which was developed by V. I. Lenin, that at first glance, it seems as the feasible without occurrence of chaos. However historically, owing to already specified reasons, this idea showed the complete insolvency and non-viability.

In due time it was noticed by I. V. Stalin, having offered something opposite - the theory of increase of class fight in a course of the socialism construction. Really, the main thesis of Marxists relatively fair state in which the management personnel not only is being elected, but also it can be replaced at any time; payment of the official does not exceed a salary of the worker; total monitoring and supervision of everything is exercised, were insolvent. The reason for this is still the same: fatal lag of self-consciousness from that level which allows ignoring the material benefits. Practically everyone wishes to take something and this entrapped also to increase, without thinking that life is too short in order that to find place for all this into it.

Nevertheless, as it is paradoxical, it is possible to find nevertheless an outlet, or a temporary lacuna for establishment in certain degree of the fair society, but only in the case of particular restriction of freedom of the personality, more precisely, her self-restrictions in favor of the collective of the community, or a civilization without the states, despite all internal contradictions which always are rending society.

For this purpose, it is required establishing such society at which the resultant of all contradictory forces becomes almost equal to zero.

Since in any developing society as we showed above, it is impossible, then development has to be suspended or -it has to be expressed extremely poorly. In other words, a civilization has to lose possibility of development temporarily.

In such state the civilization can be only as equilibrium.

Naturally, by itself, such civilization is not capable of forming, because, unlike the archaic communities, it has a certain set of simple technologies that it successfully uses, and a culture, thanks to which it can exist not at all in derogatory half-starved state for a long time. unlike tribes in the archaic, but to lead a rather peculiar, but calm and conflict-free lifestyle with the ability to choose activities according to abilities and interest, where the main law is friendliness and mutual assistance, and the very concept of fairness loses its meaning, since everyone only does what cares about the welfare of the community and the welfare of each of its members.

Such behavior, so paradoxical for us, follows from the fact that in this quasi-civilization there is a complete absence of development due to the blocking by collectivist principles of both the egocentricity of the animal form of consciousness and the selfish component of self-consciousness, temporarily eliminating the struggle of these individualistic forms of consciousness and altruistic forms of self-consciousness with their collectivist basis by establishing a kind of balance between them and the collectivist component of self-consciousness, in which the collectivist principles of consciousness still come to the fore, the violation of which entails the expulsion of the violator from the corresponding cell into the world of wild nature, where he has no chances of survival.

Nevertheless, the priority of the collectivist consciousness does not completely eliminate the self-activity of each member of the community, the fruits of which are fully distributed to everyone. At the same time, each member of the community can also use all available products, items and services necessary for him or his family, but without prejudice to the entire community. And every member of the cell knows this principle and strictly fulfills it not only under penalty of punishment, but also as a result of upbringing within the strict framework of the benevolent collectivist principles.

These stick and carrot, respectively, are in reality a demonstration of blocking the egocentricity and selfishness of both forms of human consciousness of each member of the cell by the collectivist component of self-consciousness, keeping them from striving to seize this or that public property, but, at the same time, do not give full the degree to show initiative for each member of the domain (cell) because of the fear of standing out from the team with their abilities or diligence, equalizing them in this respect as well.

All this, of course, makes the community as stable, safe, crisis-free and calm, but allows you to act only within the framework of existing technologies, improving them only as part of rationalization, at which some of the complex technologies are being gradually lost. As a result, the creativity of capable members of the cell is stifled and there is a gradual decrease in the technical equipment of the community.

Over time, the level of technology and, along with it, culture falls, and the level of self-consciousness decreases in parallel, which is facilitated by the noted obstacles in development, in particular, for such characteristic feature of each person as initiative, and this quasi-civilization smoothly returns to the bosom of archaic communities with all their savagery.

If we return to the main features of an equilibrium civilization, in addition to those noted above, then they are as follows.

First, it has to be in ecological equilibrium with the nature, i.e. it is returning generally to appropriating economy with preservation and addition of some resource-saving technologies.

Secondly, having refused the complex state management system, the civilization is returning to the simplest forms of the public relations in the form of local self-coping cells of various orientation on the kinds of activity, connected among themselves not only horizontally, but also vertically, unlike primitive communities.

Thirdly, not development of technologies and the public relations, and self-sufficiency concerning creation for each person of acceptable biotic conditions as well as maintaining of functioning of self-coping cells without emergence of a heeling towards their withdrawal from self-government. Single mean for this purpose is the most frequent rotation of the chosen operating personnel.

In this relation the difference of this structure from primitive communities consists in more high level of self-consciousness of members of the self-coping cells, saved up for six millennia of previous civilization development, and, in this regard, emergence of possibility of the conscious decision by all members of cells of arising problems of within the elementary structures.

Fourthly, the free time of each member of the associate which can be very the considerable, thanks to preservation of a row of technologies, reproducing food and household items, as a rule, it is used for his self-development for his own good and good of the cell in that sphere to which he has tendencies: to art, crafts, fight against diseases, process of tutoring, etc.

Thus, the civilization is being as though conserved. Certainly, sooner or later it will decompose, but time of its existence and quite quiet life of people in it may take hundreds or even thousands of years.

To the one who will tell that it is impossible to stop development, it is possible to give the examples of a similar suspending in development of the human communities.

In particular, such example may be the well-known and studied primitive communities existing approximately in the same state of some tens of thousands of years, until they did not waken from "hibernation" about 10 thousand years ago due to which, partly, our civilization was formed about six thousand years ago. The equilibrium communities exist and now in a natural form being in balance with environment, for example, the Australian natives. There are they in a artificial type of various sects, for example, doukhobors. The public and production formations close to them - kibbutzim in Israel as well separate themselves from society and the state on the way of life, which is close to the equilibrium.

It is not excluded that the equilibrium ecological civilization which, perhaps, will appear after disintegration of a present technological civilization, will not disappear over time from the face of the earth, and under the influence of this or that push will be waken and will start functioning in another form.

*

Perhaps such break for the human communities in the form of the existence of an equilibrium ecological civilization devoid of development is necessary for a kind of rest from the disasters and catastrophes of an antagonistic technological civilization.

In the bosom of a balanced civilization, where all events proceed measuredly, quietly, without cataclysms; there are no taxes, there is no money, there are no ministers and army, there is no crime, there is no external pressure on the person, except the internal regulation of life of collective determined and coordinated with everybody. Each member of the domain supports this regulation by means of the system of self-government of the domain contacting to similar domains. Exaggerating a little, it is possible to tell that it is as though the advanced primitive society separated from the primitive wildness with its major problems of survival.

The rest dominates in a person. The person does that he wants or that him best of all manages, without demanding anything superfluous. Everyone to any fulfillments does not aspire in this society simply everyone does his deal, beholding fruits of the efforts and beauty of the nature. At the same time, this smoothly varying and rather poor by events, rather poor life because of restricted resources, nevertheless is life, instead of permanent torture though time stops and life of civilization gradually dies away.

Anyway, but the civilization in a similar equilibrium state can retain the viability very the long term and if it will not be demolished by natural cataclysms, then it will die away itself as a result of gradual degradation to which leads the lack of development.

As we showed above, the most convenient time for emergence of an equilibrium civilization is disintegration of a technological civilization. The remnants of this civilization have the sufficient cultural potential and the maturity of consciousness to form an equilibrium civilization on the basis of self-organizing and self-coping cells with horizontal and vertical communications among themselves. This civilization, owing to steadiness of all its elements, does not need a constraining shell-state.

To prove the reality of the existence of such equilibrium formations, we will give several examples due to the fact that the question always arises: is it possible to stop this seesaw of antagonism at least for a while?

In other words, is it possible to temporarily balance liberty and fairness, or chaos with order?

The answer arises: and why also is not present!

Really, the process of the development cannot be stopped and to anything, and here to suspend, grant some kind of respite in rapid development, in our opinion, quite probably, and it is best of all conscious, having transferred a civilization, in view of beginning disorder, for some time from the complex, developing, but unstable system, in system simple, equilibrium, invariable which, however, right there starts stagnating, however which may exist with all own conscious members quite a long time.

If the remnants of the collapsed civilization are not dissolved in wildness, and somehow will be transformed to equilibrium system of the small domains connected among themselves and self-organization and self-government becomes a basis of activity of these domains, then there will be the situation which is cardinally different from the former.

Between each individual and his collective-cell there is a continuous contact as each person really in different periods, but with high frequency and manages by a cell and simply works in it, and he is terribly interested in that both management and work were carried out as it is possible better. In this case the collective and the individual as far as it is possible, merge together. Kibbutzim, the old believe communities, some religious sects are an example of it.

The chaos disappears, the order is being established by members of a cell in that type what seems to them the best and is respectively corrected further if it gives in to improvement. Thus, fairness and equality triumph in work, and liberty remains for any creative activity in a time off and only is welcomed by everyone.

Thus, the sense of economic freedom which is provided by the capitalist state in the form of employment by any individual by economic activity accepted for him with receiving the corresponding profit, significantly changes.

This change in the particular relation is positive since liberty under capitalism is largely an illusion even in a society of the representative democracy.

The matter is that, having begun the business, the person gets to fetters of the complex economic relations and, as a rule, he is being ruined. If it does not occur, he will get to slavery to the process of receiving profit behind which forgets about the human qualities. The immoral being seeing before not people but only bank notes which spends all the time for increment and deduction of capital is formed. This being inhibits both itself and others or that is even worse, becomes the rentier, i. e. - becomes parasite which consciously exists at the expense of other working people.

The private property is not present in a self-coping cell and any capital cannot be acquired.

Therefore, more adequate aspiration for the person to the type of work to which he has more than abilities and, respectively, - more satisfaction from it, becomes by sense of economic freedom. Especially that this economic activity goes on the benefit to all members of cell without any self-interest.

Therefore, the meaning of economic liberty becomes more adequate desire for a person for the kind of labor for which he has more abilities and, accordingly, more satisfaction from it. Moreover, this economic activity is for the benefit of all members of the community without any self-interest.

The community is grateful to the working person and he is happy by this recognition of results of own work and tries to work even better, using all the abilities and talents.

Certainly, rather narrow scope of work in a tiny cell considerably narrows a choice of the person and, thereby, as though limits his liberty as limits his liberty and the accepted regulations of life of each cell, but this liberty for each person is reality, instead of illusion. And, if a person is not satisfied with something, nobody forbids him to be engaged in in free time any work which is pleasant to him. Besides, he can move to another by the nature of work the cell, be engaged the coordinating activity, etc.

Possibility of existence of similar equilibrium civilizations is confirmed not only by discourse and examples of kibbutzim, some religious communities, but also by a number of artifacts which point not only on existence previously on Earth of the advanced technological civilizations, but also the civilizations which the technological level was primitive, and the cultural level was not lower than what we possess now [2, 3].

Let's note in comparison main functions of the state and an equilibrium domain civilization.

The economic and organizing activity.

It is the organization of production, business regulation, trade management for the state.

It is only a production for a domain civilization if that is available. There is the barter instead of trade.

As, probably, more essential part, mining of available natural resources in the form of the necessary minerals is added to manufacture, as well as hunting, fishery, occupation by crafts, collecting fruits, berries, fungi, cattle cultivations, planting and collecting various crops, etc.

In the presence of the union of domains, their economic activity is coordinated in the degree defined by the common council.

The state without fails charges taxes, fees, etc.

This function is absent at a domain civilization so as in it there is no monetary circulation. This function is replaced with creation of the common fund of various stocks, inventories, production for distribution between members of a cell and for an exchange.

The management of science, education, culture is function as the states, and a domain civilization. Only a framework of this activity is not identical.

The social function.

This function poorly executed by the state because the state apparatus, first of all, is cared about itself. The rest only disturbs him within mitigate of indignation of citizens.

This function is paramount for any domain, owing to direct dependence of a condition of a cell on a condition of each her member. Therefore, it is done everything possible for creation of the best climate in collective.

The protection of rights, liberties, legitimate interests of citizens.

The state generally only pretends that carries out this work. In practice, it protects those which are in power and those who minister to them.

The civilization of self-coping cells applies to this affair in a different way because the rights, liberties, interests are defined directly by members of communities and by them are respected. Councils of the most respected members of each community only watch keeping of the established rules.

Law and order protection, punishment of criminals and other persons who have made illegal acts.

All this are one of main functions of the state so as the state is afraid of blasting of own foundations, and its elite is afraid of replacement by another elite. Therefore, all states are rigid structures, though pretend that all of them are democratic and are concerned about the benefit of the people which, in fact, for them is only a subject of use and a shameless manipulation.

The equilibrium civilization is not engaged in these affairs at all. There is established the order by the common council on coordinated regulations. There are no present criminals and if someone disrupts something, he and punishes himself. There are conscientious people and for them shame not the last concept. You cannot let down other people, so if you failed maybe, even involuntarily, you have to condemn yourself. And the community watches only that condemnation was not too severe and replaces in this case the punishment imposed by the offender himself by weaker. The reverse happens only in exceptional cases.

The protection of frontiers, the customs organization and decision of issues of state security are at the head of a corner of any state.

The solution of these tasks for an equilibrium civilization does not make sense as they simply do not exist.

Between small domains connected among themselves by the economic and cultural relations, not only cannot any hostility, on the contrary, each domain always is ready to help another or others as soon as can, even to share the last, because in each cell there are brotherly relations which are transferred and to the relations between domains.

As well as to people, domains do not need to capture anything. That one has, it is ready to give the other and vice versa. The coordination regional centers and the uniting center are created for this purpose. They coordinate the common works, barter, questions of health care, medicine, education, culture, transport, power supply, communication etc.

No governments, clans, groups with the interests exist. Everything is simple and wise. Do not do to another badly, so nothing wrong and you will not get. And no sense to take something, because there is nothing to divide. All know that it is necessary to them and do not pretend on larger because larger simply is not present: everything is in equilibrium. And all domains support this equilibrium. Natural resources are not being squandered, but preserved as soon as it is possible. Nobody wants return to the pernicious past.

As well there are no problems and concerning any kind of an exchange between domains. It is not necessary to fight for disarmament, to provide monitoring of the rights and liberties of citizens because there is no weapon, and the rights and duties at all identical: the right to live with all in this simple world on an equal footing and duty to store these conditions.

It is visible from this comparison that all negative, proceeding from the state, disappears in this stateless civilization.

But it as though stiffens in the quiet and cloudless existence.

*

You can tell that all this is a utopia.

However, the available artifacts [2,3] lead to certain reflections. Presumably, the doubts will dissipate at acquaintance with concrete examples of some local communities, similar considered which exist now and are quite viable, despite the strong pressure from outer sides.

The example of activity of the local self-organizing and self-coping communities most known in the world are kibbutzim in Israel.

They started being formed in severe conditions generally in a hostile surrounding and hot climate on the poor soil more than hundred years ago. Help given settlers, was slight. It was necessary to rely practically only on yourself. As a result of this fight for a survival the alternative to the known social and economic structures was developed in the form of the join of the free from depressing of workers on the basis of the voluntary common labor with equal distribution of the products of this labor.

Philosophy of life of the kibbutzim: from everyone on the abilities, everyone depending on the kibbutzim opportunities.

The salary and awards in the kibbutzim is not present. The private property is not present. Members of the kibbutzim receive all necessary out of the common fund irrespective from a labor contribution. The principle of distribution is as follows: or to everyone or to anybody. Therefore, members of the kibbutzim have no expensive things.

All members of the kibbutz are obliged to work in the collective on the principle of self-government at distribution of operating time. All members have identical the rights. Everyone bears responsibility for himself and on the relation to each other. Everyone is obliged to comply with the discipline established by the general meeting. Concerning everything else the full freedom is given. The wage labor is not used. Education and feeding of children is made together. The old age and not serviceability are provided. The homework is made on an equal basis by all. Each member of the kibbutz is obliged to help other members.

Each member of the kibbutz participates in the solution of all questions of community. The supreme organ of the power of the kibbutz is the general meeting. It forms the social and economic policy of the kibbutz, approves the budget and accepts new members to the kibbutz. Meeting chooses the commissions on all basic directions: housing, financial, economical, health, consumption, culture, etc. Chairmen of the commissions and elective head of the kibbutz form the executive organ of community.

General meeting takes place most often weekly. It is the highest decisive organ and the final appeal instance on all affairs. The current functions on management and coordination are carried out by the secretariat, and in separate fields of activity the commissions which gather at least once in two weeks. Unlike the secretariat, members of the commissions are obliged to perform work in them in the free from the regular labor time. About third of members of the kibbutz work in the commissions.

Various ways of fight are applied in the kibbutz with forming of the formal and informal hierarchies. In particular, "status mismatching" add to equal distribution of the benefits and rotation of posts that means mismatching of the status of the worker in different fields of activity, for example, the one who holds high position in the work sphere, does not receive a high post in the social sphere.

Each person in the kibbutz, despite various restrictions is more freely person than the person in the outside world. He is compelled "to sell" himself there as labor force, and in the kibbutz he same, as everybody, esteemed member of society, working for the benefit of this society.

Optimum development of each member of the kibbutz with overweight of interests of collective over interests of the individual at high self-discipline and dedication of each member is the purpose of work and life in kibbutzim.

Kibbutzim cooperate among themselves, working in different spheres, - from agriculture to the industry, in services industry, repair etc.

Concerning distribution of the benefits in the kibbutz it proceeds from the fact that individual needs are various as well as that relationship between abilities and results of labor does not exist as well does not exist relationship between abilities and needs. Therefore, in the kibbutz as a whole relationship between results of labor and satisfaction of requirements is traced, but at individual level this communication does not exist. It means that at distribution of the benefits distinctions does not make between engineers and ordinary workers. Such approach allows avoiding the thirst to consumerism.

There is no need for the prestigious consumption in the kibbutz because this consumption is bound for anonymity society. All know each other in the kibbutz, know all opportunities and features of each person and therefore there is no need to the person to strive for effects of prestige.

Inadequacy of ideal of bourgeois economists that large results and economic efficiency are possible only in the conditions of competition and an economic inequality is confirmed by existence of kibbutzim. It appears, and kibbutzim proved it, more important are high moral, social and political motives which the community gives to the members. The person agrees to limit himself in satisfaction of individual material requirements in favor of growth of the collective welfare which becomes the prerequisite for satisfaction of the individual requirements. He proceeds from consciousness that individual freedom, self-realization of everyone depends on collectively organized condition freedom from economic coercion and domination. And here valuable representations and expectations of certain members coincide with a form and way of collective structure and the organization and the management that means coincidence between collective and the individual. The collective parenting and education, the joint meals, the rotation at occupation of posts and performance of works, the discussion of all questions at collateral regular meetings with acceptance of the relevant decisions promote by this coincidence.

As you can see, short consideration of the structure, activity, principles of the self-organizing and self-coping kibbutzim shows effectiveness of similar formations. Therefore, disorder of all government and economic institutions at all does not mean death of everything so as the cooperation of the free self-coping communities can enter on a vacant place.

People of different religious faiths could work in kibbutzim.

There did not attach significance to the religious affiliation, liberty of worship acts in kibbutzim.

Therefore, for comparison, it makes sense to review an example of the self-organizing and self-coping communities based on belief which separated them from a standard civilization with its known set of traditions and the religious directions.

However, as we know, formally recognized rules, customs, beliefs in practice are not executed. They are being filled with different content or simply falsified. The true adherents of belief do not agree with this. They form separate communities with own rules of life and labor.

Such communities are, in particular, communities of doukhobors.

Their rules are as follows.

Members of a community respect and love God as the beginning to all existing.

They respect the advantage and honor of the person as in himself, it is equal and in similar of itself.

Members of a community look at everything existing with love and admiration. They try to bring up children in this direction.

Members of a community understand a power of love, force of life which gave the rise to everything existing under the word God.

The world consists out of motion. Everything strives for perfection and through this process try to be connected to the beginning, as though to return the ripened fruit of a seed.

We see the transitional steps to perfection in everything existing of our world, such as, begins with a stone, passes to plants, then to animals from whom the most extreme can consider the human in meaning of the life of any thinking creation.

Members of a community consider reprehensible to annihilate, destroy something. Life is in each separate subject, and consequently, and God, most especially in the human. In any case it is not permissible to deprive of life of the person.

Members of a community in own belief allow the complete freedom to everything existing, including to the existence of the person. Any organization established by violence, is considered illegal.

The main task of the existence of the person is energy of thought, mind. As food real serve: air, water, vegetables and fruit.

The communal life is allowed in the human, holding on the law of the moral force - this rule: what I do not want for myself, that should not wish to another.

Doukhobors believe that God exists sensually in the nature, and spiritually in soul of the person. They believe in rebirth of soul after death, consider that Christ has to be conceived, be born, increase, learn, die, revive and rose in us.

Carrying out Christ's precept, doukhobors do not recognize external differences between people, they do not swear, they refuse military service and the oath, deny any ritualism.

The meeting of elders manages by affairs of a community.

Doukhobors differ by diligence and morality. Their works in agriculture on different continents always brought the good results.

If to compare kibbutzim and communities of doukhobors, by results of work they are similar results are more than fruitful. The relation each other and here and there also deserves the greatest praises.

However, the respect for the nature and moral perfection are more characteristic for doukhobors. Their moral principles are stronger as, unlike kibbutzim, practically anybody does not leave a community. As well their resistance to any external influences is stronger because they hope for God who for righteousness cannot leave them. These people are most sincerely in the feelings and thoughts. What they say, that they and do, and they do not carry evil to anyone. Their souls are pure and quiet.

This comparison shows that for the basis fastening an equilibrium civilization, consisting from the small domains disseminated on space of Earth, may be taken sincere and simple belief, common for all, not important, what you have color of skin and with what you possess properties, talents and what you follow customs. And this belief has to be based on the Sermon on the Mount of Christ in which he specified - to what all people have to aspire. It is difficult to argue with these because all shortcomings of people and their present civilization are a deviation from Christ's precepts, let and involuntary or compelled. However, and now the part of people, despite prosecutions of the authorities tries to follow these precepts. The same precepts, apparently, will be followed with one or another minor correction in that simple civilization that is formed after the collapse of the current one.

Thus, the essence of this possible religion which does not separate, and unite people, is reduced to the Sermon on the Mount of Christ.

*

Let's compare the real relation to Christ's precepts in our world and the future world in the world of an equilibrium civilization.

"The poor in spirit are blessed wherefore they possess by the Kingdom of Heaven." (The Gospel from Matthew. Ch. 5, item 3).

There is a set of interpretations of this position. However, in essence, here it says about the horizon to which each person needs to aspire because in the Kingdom of Heaven there is no property to which here all cling, there is no fight for these or those benefits. In this Kingdom all understand and love each other. Moreover, there all are as whole.

Therefore, the person who tries to reject temptations of the material world will come nearer to a condition of pure spirit, that is, to the Kingdom of Heaven.

It is clear that it is impossible in our world, and those some people which try to make sincerely it, are called the blissful.

It in many respects is not so for an equilibrium civilization. There is no the private property. Means there is nothing to cling for it. There are no the important, irremovable officials and oligarchs. Everyone with the greatest possible frequency participates in management of the cell, whether it is bad, well, but does everything that in its forces. Everybody help each other because quality of life of a cell depends from this and often the fact of its existence depends from this.

Therefore, people there become closer to each other as it happens by the ship in long swimming. Desire something to take away or to misappropriate something vanish at them. On the contrary, they are always ready to share everything that at them is. Really this state is not situated closer to the spiritual?

"Crying persons is blissful because they will be consoled". (The Gospel from Matthew. Ch. 5, item 4).

Here Christ speaks about a grief, grieves, diseases, offenses and death. The one who cries and sincerely mourns together with you, at least, sympathizes with your grief. And it to him will be reckoned. And he will be consoled in that Kingdom where never happen tribulations.

From a grief, diseases, any troubles in our world cannot go away anywhere. But sincere mourning and help manage to wait not often.

Equilibrium civilization carries also a lot of adversity, a little comfort and more work is produced over itself. But people there are closer to each other also a grief of any of them be sad to each member of a cell, and he seeks to give unfortunate every possible help and support and cannot but worries together with it. There is not present indifferent and gloating over. All are situated on a look. And you, willy-nilly, bury low feelings and thoughts forever.

"Meek persons are blissful wherefore they will inherit Earth". (The Gospel from Matthew. Hl. 5, item 5).

Really, the present civilization approached to the final, and the subsequent for it equilibrium civilization is communities of meek people who have no subjects for disputes and which quietly live and work at Earth.

Further, up to the item 12 apparent statements follow which do not demand the comments, except one: it is always hard to live by good people in our world. Therefore, Christ consoles them, saying that they will behold God.

People will not suffer for the truth in the world of an equilibrium civilization because nobody will interfere to them to tell the truth, on the contrary, all will be interested in identification of shortcomings and of offers on their elimination.

"You salt of Earth. If salt becomes tasteless, what you can salt by it? ..." (The Gospel from Matthew. Chl. 5, item 13).

"You light of the world. The city standing at top of the mountain cannot be concealed." (The Gospel from Mathew. Ch. 5, item 14).

Here Christ continues to develop the thought that is always difficult to go against to everything in this unfair world. Such people are rare, but they are an example for emulate, salt of the earth. And let all the others know, what not all in the world flatly, meanly and senselessly.

This thought is true for life of equilibrium civilization in respect of that there all take an example from the best on their deeds. Selfishness, indifference is not present there. There is no the subject for them.

"You know that to our ancestors was told: do not kill; if who kills the person, that has to be judged." (The Gospel from Matthew. Ch. 5, item 21).

"And I say to you that any who is angry on the neighbor has to be judged; if who will tell to the neighbor: you are a talker, that has to be judged by a council and who will tell: you are a fool that has to be cast in fire hell." (The Gospel from Matthew. Ch. 5, item 22).

Christ's these words point out that each person comprises a particle of God. Therefore, he not only cannot be killed, but also it is impossible to offend him as it is impossible to insult God.

However only this occurs in our world with rare exception.

Bur it is absent in the world of an equilibrium civilization for the reason that all people of a concrete local cell are so intimately bound among themselves that they cannot have in thoughts of disrespect for the neighbor working out of all of available forces for the benefit of community and not asking anything in exchange.

"And I speak to you: do not swear at all " (The Gospel from Matthew. Ch. 5, item 34).

Here Christ points to changeability of the world, fundamental not subjection to the world to any person, despite any his oaths.

That is characteristic, in our world Christ's this precept not only is forgotten, but also is broken everywhere, even in the state scale where swear absolutely officially. All these oaths are broken right there owing to any again appeared reasons, as the result a quarrels, insults and even wars arise.

An equilibrium civilization gives more opportunities not to violate Christ's this precept because people in a cell so are intimately bound with each other, so well know habits and weaknesses of everyone what rely not on the oaths, and on the established regulations ever more that the oaths are given when someone wants to receive something in exchange. In a small cell all receive everything equally and it is impossible to take away at someone something. Ergo and there is no subject for the oaths, the promises.

"And I speak to you: do not resist to the angry person but if somebody hits you on the right cheek, substitute to him and the left." (The Gospel from Matthew. Ch. 5, item 39).

"Asking from you give, and wishing to borrow from you do not refuse." (The Gospel from Matthew. Ch. 5, item 42).

"You know that was told: love the neighbor and begin to hate the enemy." (The Gospel from Matthew. Ch. 5, item 43).

"And I speak to you: love your enemies, bless damning you, create goodness hating you, pray for talking scandal and pursuing you." (The Gospel from Matthew. Ch. 5, item 44).

"And then you will become sons of the Father your Celestial which enjoins to the sun to ascend over angry and kind and which sends a rain on just and injust. " (The Gospel from Matthew. Ch. 5, item 45).

"After all if you will love those who love you, what to you will be the use of it? ..." (The Gospel from Matthew. Ch. 5, item 46).

"And if you welcome only the friends, what you do such special? ... " (The Gospel from Matthew. Ch. 5, item 47).

"Be perfect so as the Father your Celestial is perfect." (The Gospel from Matthew. Ch. 5, item 47).

It is almost impossible to follow Christ's these precepts in our world, as occurs, with very rare exceptions. As they say: it is not enough place under the Sun, there is a lot of people. Therefore, everyone tries to grasp everything that is possible, having pushed aside the neighbor or even having destroyed him. Having grabbing, not give. And absolutely ridiculous the wish not to resist to the angry person and to create good who hating you, seems to the modern people.

The majority recognizing validity of these words of Christ, in life does not follow them, but plays the hypocrite, approving the inverse.

It is real, difficult to behave according to Christ's precepts in this world of continuous violence, an arbitrariness, envy and rage.

However, adherence to these precepts is in reality more favorable for an equilibrium civilization. It is necessary helping the neighbor in small self-coping cells so as it can do harm to all cell and, so - to one who refused in the assistance. Angry people appear only in the world unfair so as any human is kind on deep essence of own self-consciousness and if nobody offends of the person, he too will not offend anybody especially as it is unprofitable: operating council of the cell can expel offender out of limits of a cell into the wild world where the violator will quickly be lost.

So the consciousness of every person is in this quiet world, as if having a rest from troubles of the world former, preparing for new tests in the future world.

"Do not accumulate to yourself any treasure on the earth where the moth and a plant louse eat where thieves rob and abduct." (The Gospel from Matthew. Ch. 6, item 19).

"But accumulate for yourself treasures in heavens where neither the moth, nor a plant louse do not eat and where thieves do not rob and do not abduct." (The Gospel from Matthew. Ch. 6, item 20).

"Because where your treasure, there and your heart." (The Gospel from Matthew. Ch. 6, item 21).

Here in the current world - nobody is afraid any plant louse and the most distinguished members of the society are respected for that they saved up, more precisely, stole everything so many that it and to the whole people can suffice for a long time. Really, the hoarding is silly at least only because the life human is too short to use all saved up. And it is possible to lose on senseless accumulation the whole own life with ease.

There is nothing to accumulate in an equilibrium civilization. Yes, there is nothing seductive. There is neither money, nor the power, neither yachts, nor mansions. There is only a necessary scope of labors, activity for interests as well as care about people.

So after all on Earth there is an opportunity to find time and a place for rapprochement such as it is considered, a low and rough being as the person with the Celestial world.

"Nobody can serve two misters because will begin to hate one, and will love another, or to one will begin to serve diligent, and to another negligently. You cannot serve God and a mammon." (The Gospel from Matthew. Ch. 6, item 24).

"And why you care about clothes? Look as field lilies grow: they do not work, do not spin " (The Gospel from Matthew. Ch. 6, item 28).

"You search the God's truths and its Kingdom before, and all this will be given you." (The Gospel from Matthew. Ch. 6, item 28).

What to speak about ordinary people who, as a rule, in the aspiration it will be allocated, to grow rich, at an opportunity they trample on everything. Even priests, and were earlier, and now became especially subject to money-making in the considerable number. And all know about it so as it is impossible to hide similar.

Christ says everybody that is the main and the minor and that it is impossible to rearrange them in places or to equate to each other.

In self-coping cells of this problem decomposing people, simply does not exist. They should not look for riches at general poverty and equality in consumption. But they can care more of the self-improvement, of development of the abilities, acquisition of various skills.

"Do not accuse not to be accused " (The Gospel from Matthew. Ch. 7, item 1).

"As you will tell your neighbor: let, I will take out a mote from your eye if you have the log in an eye?" (The Gospel from Matthew. Ch. 7, item 4).

People still ignore Christ's this precept that in itself it is surprising as one and a half billion consider themselves as Christians. Besides, since emergence of the states works the special institution - court of which officially accuse and sentence to punishment.

Here is nothing so to add.

As for the civilization consisting not of the states, but small domains, there is no sense someone to accuse in these domains, and there is a sense helping if there are any difficulties. And, in general, there, eventually, comes to light who and on what one is more capable. Therefore, everyone is doing their own thing with success. But if matter reaches serious violation, the person himself condemns himself, having thought. Council of a cell examines this decision of the violator and approves it. As a last resort the violator is expelled from collective. So there is not present the court, official punishments, prisons and security guards.

"Ask, and it will be given you; look for, and will find; knock, and will open to you." (The Gospel from Matthew. Ch. 7, item 7).

"So, in order to people made for you everything that you want, the same make also you to them " (The Gospel from Matthew. Ch. 7, item 12).

Go to any place. And you will find houses with the doors closed on strong locks behind which at all will not want to listen you, if even somebody open the door. Everybody Everyone passes by the homeless and unfortunate, and nobody wants to help them. Such alienation is characteristic for our world. And Christ's precepts are not interesting anybody.

The following civilization in this regard will significantly differ from the present.

There are no constipations there, you will be always listened and you will be helped and you too, without any arguments, will help any because without this mutual aid the small collective will simply be scattered and all will be lost.

In summary we will tell: it is not necessary to be under a delusion with promises of the future condition of general wellbeing and validity because it will be possible to reach this state if also it is possible, with larger losses. And this equilibrium civilization is only a respite in moving forward in the resisting environment without what development is impossible.

It is possible to be consoled only in that Christ simply expressed so:

"At one time Pharisees asked him when the Kingdom of God will come, and he told them in reply: The Kingdom of God will come imperceptibly, and will not tell: it is here or there, because the Kingdom of God in you." (The Gospel from Luka. Ch. 17, items 21, 22).

Bibliography

1. Nizovtsev Yu. The vicissitudes of beingness (collection of articles and essays). Part 8. Property as the basis for the accelerated development of civilization. 2021. [Electronic resource]. Access mode: www. Amazon. Yury Nizovtsev.

2. M. A. Cremo & Richard I. Thompson. Forbidden Archeology. The Hidden History of the Human Race.1st ed. San Diego. Bhaktivedanta Institute. `993. ISBN 0963530984.

3. M Baigent. Ancient Traces. Mistenes in Ancient and Early History/ 1998. ISBN 5-699-04989-4.

4. Соболь, Флешин, Шварц, Штеймер, Волин, Лия, Роман, Эрвантян. Ответ нескольких российских анархистов на Платформу по поводу проекта Организационной платформы, Опубликованной Группой русских анархистов изгнании. Архивная копия от 11 февраля 2018 года на Wayback Machine (Апрель 1927г.).

5. Кропоткин П. А. Анархия, ее философия, ее идеал. Сочинения. М. Эксмо. 2004. С. 58.

6. Агеев А. И., Логинов Е. П., Райков А. Н. Информационные системы управления в чрезвычайных ситуациях. Агеев А. И., Логинов Е. П., Райков А. Н. Экономические стратегии. 2019. Т. 21. 2 (160). С. 20-29.

Chapter 13.

The result of the obedience of the peoples and the degradation of the elites.

If the peoples are submissive and inert, and the power elites of the leading countries and their supranational offshoot do not understand the course of time, then what is the result of this stalemate?

To date, the situation in developed and developing countries has changed significantly.

The popular masses are mostly disoriented and submissive to the authorities, who do not even allow the thought of their own replacement or change.

It became noticeable that the masses, which had become the lethargic and fragmented, lost their fighting spirit and enthusiasm in resisting their oppressors in the face of the ruling clans. If there are indignations, then they occur on national or racial grounds, and "color" revolutions are inspired by the same oppressors in their own interests.

The technological upsurge coexists with poverty, oppression and illiteracy of the population of even developed countries. For example, in the United States, the number of illiterates is about 50 million.

At the same time, the power elites and elites from culture are quite clearly decomposing, feeling the imminent demolition of their usual life, but not understanding the reasons for the advent of an era of the widespread chaos.

Fine arts have been reduced to meaningless handicrafts, literature has ceased to set high moral goals, having become a prisoner of profitability, it has begun to sell waste paper for the dull-witted, and even those now prefer to have fun with spectacles that are energetically less costly.

The power elites completely degraded, descending to satanic rituals, and their attitude towards the population became similar to the behavior of a lazy shepherd leading a herd of pigs to slaughter. The only thing they are really interested in is the preservation of their power for the sake of the further pleasant decay.

These elites, from the elites of various states to supranational elites, continue to cling to their leading position, despite all the changes in the world, with which they propose to cope with the same means - force and deceit, despite their incapacity, since all their projects for resolving the urgent situation are absurd. and fatal for them too. For example, if they follow the beaten path of unleashing wars, then it will inevitably end in a nuclear collapse.

Such picture surprises with the obedience of the masses in the face of such deadly and hopeless circumstances for them, and the lack of resistance among the elites to their own decay, adjacent to the use of unsuitable means to keep in power, which indicates their stupidity.

That is, there is a feeling of indifference of everybody to everything except the most primitive sensations and the desire for survival and reproduction of the population in third world countries, which indicates a fall in the consciousness of human communities almost to the animal level, and moreover since even animals don't lead themselves so dully towards dying.

Such curious phenomenon of the apparent collapse of culture and civilization in its foundations requires the explanation, since a person is after all not an animal, and is able to realize his position in time, resisting the world of things and people in his dissatisfaction with them.

In our opinion, it is possible to find out what has happened to a person in his communities by now by comparing his consciousness with the consciousness of his ancestors - the primates.

The animal consciousness, which reached its highest level in primates, has gave these beings a more pronounced individuality in comparison with other highly developed beings.

By itself individuality of any animal consists in the features and properties that distinguish it from other individuals of this kind, being unique compared to the rest.

The individuality of a being is reflected in the behavior, temperament, character of the animal, its physiological characteristics, appearance, ability to feel, the ability to pry.

Similar features and properties characterize any person, but some other features and properties are added to them.

Individuality is formed on the basis of the genotype, to which is added the impact of the appropriate environment, which is determined by the dissatisfaction of the consciousness of the individual with the existing conditions in relation to nutrition, reproduction and status in the flock or herd.

The very term "individuality" clearly indicates the main property of any individual - its egocentrism, that is, the paramount concern for oneself alone as a being who wants to preserve own sensations, mitigated, however, by the fact that the forced stay of an individual in a group cannot but reflect its attitude to the members of this group, expressed in behavior that is dictated by the group, that is, the collective consciousness.

A semi-primate-human could not but preserve the individuality of an animal in himself, more precisely, a person has retained an animal consciousness in himself, outwardly expressed in his individuality.

The individuality, determined by the animal component of the human consciousness in its unsocial basis practically does not change, remaining the same as a derivative of the animal consciousness, which also does not disappear anywhere, remaining the same, since it strives only for nutrition, its own reproduction, possible improvement of its position in the environment and comfort, using such basic properties of their individuality as quick-wittedness, sensitivity, impressionability, decisiveness, a certain degree of sociability, the ability to pry, as well as dominance, perseverance, cooperation in actions, which in their totality, level and relationships constitute the individuality of the animal consciousness together with its acquired or genetic traits - such as appearance, temperament, adding only to them the life experience, skills, and behavior acquired in society.

Individuality is based on the egocentrism of an animal consciousness, that is, on the primary care of a person about oneself as the individual who wants to preserve his own sensations.

However, any living being can survive in the course of evolution only in the community. And the more harmonious this community, herd, pride, etc., the higher the likelihood of its preservation in general and the survival of an individual in particular.

That is, the forced stay of an individual in a group cannot but reflect its attitude towards members of this group, expressed in behavior that is dictated by group, or collectivist consciousness.

If an individual, due to genetic characteristics or characteristics of its development under the influence of parents and other environment, has a high level of consciousness, which outwardly differs in its individuality by good quick-wittedness, the ability to quickly make profitable decisions, to be persistent in implementing these decisions, to be sociable, to have the ability to pry and striving for superiority , then the chances of this individual to receive pleasant sensations in all their possible diversity increase dramatically within their own community.

True, all these good properties of a particular individuality, on the one hand, rest on the purely adaptive nature of the behavior of animals in any area of the environment, and on the other hand, they are limited by the collectivist consciousness of their community, which is interested in its own preservation as a whole, and not in the preservation of the separate individual.

Therefore, certain outstanding abilities of a particular individual only allow her to stand out in her own community, but she never manages to overcome the collectivist consciousness of a community aimed primarily at its own survival, and not at the development of its members, especially since extraordinary individuals can easily bring discord into a well-functioning community.

Thus, in the community of the most developed beings, the collectivist consciousness is in constant conflict with the egocentrism of each individual consciousness, with one or another predominance of the collectivist consciousness.

It is this predominance of the collectivist consciousness over the individual that has made the process of evolution so slow, which took billions of years before the appearance of a person.

*

About two million years ago, a new form of highly developed creatures, hominids, branched off from primates in a way that is not entirely clear to science, having received a slightly different impetus to development compared to the purely adaptive existence of primates.

All primates do not seek to become aware of themselves in the world, but are limited to sensing themselves in it with an assessment of their own actions, characteristic only of animals with a sufficiently developed brain. Nevertheless, even they correct their behavior, with rare exceptions, by trial and error and only in the current circumstances, locking themselves, apart from survival, to the aspiration to consume sensations, preferably the most pleasant, instinctively feeling the need to transfer this remarkable peculiarity to posterity.

That is, they use the environment exclusively in order to consume sensations, and they do not seek to go further, remaining only the active components of this environment, completely merged into it.

Thus, the main property of animals, as well as other living beings, unlike a person, consists solely in their adaptability to the environment, as a result of which they are nothing more than its most active components, using it without any attempts to change it purposefully for themselves.

In other words, the program of action of any living beings, up to primates, which is in the genome of every cell of any organism, is tuned for survival and the best arrangement in its own surrounding, and not for the conscious change of this surroundings on an ongoing basis.

Unlike primates, the program of the human actions has expanded dramatically in the direction of acquiring the ability to set goals and achieve them, using the creative abilities that have appeared in him, penetrating into the future thanks to his ideas, and thereby owning time, that is, being aware himself in it, whereas the animals are always limited only to the present in the form of the sensations.

As a result of the emerging understanding of himself in the world of time, the hominid gradually began to become humanized, and this complex process associated with the growth and development of the information processing center - the brain, and which took about two million years, was externally reflected in the fact that, in addition to individuality, he acquired those properties that made him a personality, that is, a creature dual in his consciousness - a human.

This process was quite natural, since this creature sought to consciously change its environment in a way that was beneficial to itself, setting goals for itself, which meant its mental penetration into the future from the present, in which all other beings still reside.

This self-consciousness was externally reflected in the fact that new properties have appeared in a person and combined with the properties of individuality: curiosity, the ability to think, abstracting from the specifics of things, to show will in ones conscious striving for the goal, constantly to look for unusual and most effective methods of the most beneficial for oneself changes in ones own environment, often showing creative abilities, and, finally, fixing ones achievements in writing, thereby supplementing personal memory with the memory of past generations, which was one of the main reasons for the transformation of the primitive communal system into a civilization that largely contributed to the consolidation of such positive human properties, as kindness, friendliness, empathy, sympathy, mercy, sacrifice, which can be described as altruism.

At the same time, the property relations, which became the basis for the development of civilization, also expanded the negative personality traits supported by the egocentrism of its animal component of consciousness, such as: selfishness, unscrupulousness, self-confidence, irresponsibility.

Thus, human consciousness acquired two components. One of them manifested itself before as the only consciousness of the animal, most of all concerned with preserving itself in the environment, adapting to it in every possible way, and therefore bearing an egocentric character. The other has being added to the consciousness of the animal during the transformation of the hominid into a man, manifesting itself in the form of awareness of oneself in the world as a subject capable of reverse actions - adapting the environment for oneself.

A person, previously, like primates, who focused on instincts and reflexes in interaction with the environment and fellow tribesmen, as a rule, by trial and error, has gotten the opportunity to become a subject of actions to change the environment depending on his desires and considerations.

He already understands the meaning of his actions by setting goals and solving not only urgent tasks. A person draws up projects, adjusting them on the move, that is, remaining part of the environment, at the same time he rises above it, becoming partly its owner and even creator both in various man-made structures, mechanisms, processes, and creations of the spirit, which is reflected in various directions of art and culture.

The animal component of the human consciousness always takes care of its preservation with the acquisition, preferably, of pleasant sensations, that is, it is characterized by egocentrism, whereas awareness of oneself in the world of time, which a person understands, unlike an animal, requires its own development, which gives a more diverse, more a pleasant and interesting life in which you can find application for your abilities, previously not needed in a herd existence.

A person tries to set goals for himself, solve all kinds of problems and thereby change the environment with the help of developed ideas-projects.

New projects and ideas develop the mind of a person, his insight, contribute to the most effective manifestation of various abilities during life, lead to the thought of decorating life, that is, the culture of one's own existence and social existence.

In a human, both of these hypostases of consciousness, opposite in relation to each other and to the environment, are merged into one. Therefore, they do not appear separately, but act latently, and the degree of their dominance depends on the degree of development of self-consciousness in a person. And the person himself often cannot predict what will suddenly become predominant in him at the next moment - love or hatred, anger or sympathy, sincerity or hypocrisy, timidity or courage, prudence or recklessness.

The animal or the lowest consciousness feeds only on sensations that give it everything, including the harmony of existence, that is, something acceptable and even pleasant in our understanding in a certain combination of sensations, if, of course, we ignore the struggle of each creature for survival. Therefore, in no case does it want to be deprived of sensations.

This type of consciousness has a natural egocentrism, automatically striving to survive, no matter what.

In the process of development of living beings, this type of consciousness undergoes relatively minor changes, since it is not able to withdraw its main property - an unconscious desire for survival, based on the initial activity of any living being.

Self-consciousness, inherent in a person at any level of his development, is the radical opposite to the animal component consciousness.

Thanks to him, this being, as it were, begins to see clearly, becoming not so much merged into the environment as separated from it, and, therefore, it gains the opportunity to look at it and at itself from the side, evaluate this ratio in an attempt to consciously set goals for itself in mind certain shortcomings in their own existence, which, in the opinion of this being, could be overcome, and achieve the goals set in actions.

All this clearly falls out of the instinctive-reflex sphere of action of the animal component consciousness, and even begins to contradict by it, since self-consciousness often neglects utilitarian considerations, chasing after something unattainable, but dear to the heart and mind.

Such duality of the human consciousness provokes the most intensive development of communities of living beings, which was barely noticeable before, and the main contribution to which was making earlier by mutations (random changes in the genome) mainly for the least developed beings, but for animals, development significantly accelerated as a result of the confrontation of such multidirectional features of their consciousness as egocentrism, reflected in the individuality of animals, and gregariousness, reflecting the group needs of animals.

However, the most intensive development of living beings was manifested in hominids, noticeable by the growth of their brain mass, which has increased several times in two million years, whereas the mass of the primate brain has not changed in the same period, and it began only as a result of the emergence of self-consciousness in them, and, accordingly, its interaction with the lower (animal) consciousness, which did not disappear anywhere. This interaction is expressed in the almost unceasing struggle of these hypostases of consciousness merged together, since they mostly have opposite aspirations: the animal component of consciousness seeks to preserve its carrier and improve his position in relation to receiving pleasant sensations, whereas awareness of oneself in frameworks of current time requires a change in the environment in order to solve those or other life problems, which, in turn, forces this creature to find the rules of interaction with this environment, the laws of its functioning, involving oneself in the process of cognition.

The difference in most of the tasks to be solved makes these components of a single consciousness largely hostile, which contributes to the accelerated development of both the person himself and his communities in this incessant struggle with himself, in which the most effective means are being sought and are being found for the victory of one component of consciousness, then another.

In addition, such dual being, having acquired one or another level of altruism, which reflected the process of the human socialization mainly in the process of civilization development, and this is no more than ten thousand years, retained in its mind the spirit of the herd, and it has a significant advantage, since it was being formed and consolidated in his ancestors, tens of millions of years. The herd spirit itself differs from the collectivism of the human community in that it is aimed only at preserving the community in any form, while collectivism is focused on the positive result of the group's actions in view of the goal.

However, such collectivism has manifested only in hominids with awareness of their own personality in a rudimentary form, whereas the herding is being existed in all communities of living beings for orders of magnitude longer - hundreds of millions of years.

This herd instinct, inherent in animal consciousness, is always tuned to the survival of the community as a whole. Therefore, it could not but be present in human communities, despite any development of the personality of their members, expressed, in particular, in their reproduction even in the event of the loss of all goals of the common development.

*

Along with that, the powerful egocentrism of the animal component of the human consciousness, which greatly contributed to the development of the individual in his striving for achievements of one kind or another in order to distinguish himself from a numerous community, also contributed to the stratification of the human community, alienating some of its members from others.

What happened as a result by the present time, despite the development of technology and culture?

Let us say, at first, arose in relation to the level of development a rather heterogeneous group of communities in the form of states, which, as before, were led by leaders, priests, and warriors, but along with that have arisen institutions of the bureaucratic management of various kinds, as well as a trading elite.

To date, there have been no fundamental changes in the structure of the power elite. Each state is headed by power elites, which are based on a small ruling stratum, moneybags, high-ranking bureaucrats, and they are supported by various law enforcement agencies.

All of them are a pack of cunning and unprincipled individuals, primarily interested in their own prosperity, and only in the background contributing to the development of the state, and even only for the sake of eliminating absorption it by neighbors.

The guarantee of this prosperity, which only power gives, can be an attempt to keep the rest of the population at the level of animals grazing in the herd in the meadow, that is, in permanent poverty, forcing people, first of all, collectively and individually to fight for survival, but not for development, which can provide only a high level of education that requires sufficient family income, which the poor do not have. Of course, this attempt was not successful everywhere, but even now the vast majority of the world's population cannot be classified as prosperous, educated and cultured.

The power elites always, in essence, are the totality of the egocentrics who have defeated all rivals with a high level of the animal component of consciousness, oriented mainly in their dissatisfaction with the situation to seize power and then retain it. And in their totality, they are trying to retain power by maintaining the herd instinct of the population, which is focused mainly on survival, and not on development, due to the maximum possible withdrawal of income from the population, which is always promoted by the credit policy of the authorities. Thus, by plunging the population into poverty, they guarantee themselves peace and constant prosperity.

However, the herd instinct also has a positive meaning, never disappearing anywhere, no matter what happens to the population, serving as a guarantee of the preservation of the community in the desire of its members to reproduce.

It has always been like this, only the composition of the power elites and technologies have changed with relatively slow rise in self-consciousness, and to date, similar procedure for retaining the population in poverty by deceit, loans and force has remained practically the same, despite the achieved material well-being of a fairly significant part of the population of developed countries, which actually arose as a result of their tacit consent and participation for the robbery of peoples of the rest of the world.

As for other features of representatives the power elites, they are made up of the most rascally creatures, capable of not only breaking into it, but also staying in it until they destroy the country's economy or lose the war.

The main property of members of the power elite is ingenuity, expressed predominately in cunning, as well as determination, corporate solidarity, unscrupulousness and ruthlessness.

As a rule, all their actions are built on a devious and cunning deception of the population using all available means of propaganda.

The power elites always, in essence, are the totality of the egocentrics who have defeated all rivals with a high level of the animal component of consciousness, oriented mainly in their dissatisfaction with the situation to seize power and then retain it. And in their totality, they are trying to retain power by maintaining the herd instinct of the population, which is focused mainly on survival, and not on development, due to the maximum possible withdrawal of income from the population, which is always promoted by the credit policy of the authorities. Thus, by plunging the population into poverty, they guarantee themselves peace and constant prosperity.

However, the herd instinct also has a positive meaning, never disappearing anywhere, no matter what happens to the population, serving as a guarantee of the preservation of the community in the desire of its members to reproduce.

It has always been like this, only the composition of the power elites and technologies have changed with relatively slow rise in self-consciousness, and to date, similar procedure for retaining the population in poverty by deceit, loans and force has remained practically the same, despite the achieved material well-being of a fairly significant part of the population of developed countries, which actually arose as a result of their tacit consent and participation for the robbery of peoples of the rest of the world.

As for other features of representatives the power elites, they are made up of the most rascally creatures, capable of not only breaking into it, but also staying in it until they destroy the country's economy or lose the war.

The main property of members of the power elite is ingenuity, expressed mostly in cunning, as well as determination, corporate solidarity, unscrupulousness and ruthlessness.

As a rule, all their actions are built on a devious and cunning deception of the population using all available means of propaganda, although in reality their interest is focused only on maintaining their power for the sake of the advantages that it gives.

This deceit now consists in presenting themselves as democrats who care only about the welfare of the peoples. This image of democrats is formed by all kinds of powerful informational influence, whereas in fact the power elite is a pack of semi- primates, whose positive personality traits are practically erased, but who are well educated and know how to pretend to be gentlemen.

They gather around themselves numerous advisers, representatives of religious denominations, law enforcement agencies, bribe intellectuals who zealously serve them, use all possible levers of pressure on the public to create the image of benefactors of society, at the same time choking in luxury and pleasures like alpha males of monkey flocks.

The role of the opposition to these scoundrels, who do not shy away from any means, just to stay in power, until recently quite significant, is now reduced to a minimum for the reason that all information sources are controlled by the authorities. And these sources, cleverly mixing lies with the truth, continuously mislead almost the entire population of the planet, even managing to justify wars and the robbing weak peoples, whereas in reality the policy of the power elites of developed countries in relation to other states consists mainly in bribing the elites of these peoples and using usury techniques.

*

In addition to the realization and maintaining their power over the population through force and deceit, power elites also use the full power of science.

In itself, the value of science lies in the fact that it allows all countries and any person with sufficient training to use the accumulated knowledge and methods to deepen and expand them, and even more so - to use its fruits.

However, science has a number of limitations.

In particular, science requires appropriate funding for its development, thus depending on the authorities and being mostly obedient to them, despite the frequent immorality of the decisions of power structures in the application of new technologies.

The most recent example of the dependence of science on the authorities manifests in the attitude of medicine to the treatment of coronavirus influenza (covid). Unlike microorganisms that cause diseases such as smallpox or measles, influenza viruses, which are quite simple in their genome, constantly mutate in the struggle among themselves for penetration into clients' cells. Therefore, who if not doctors, who are well aware of this, should give priority in the treatment of influenza not to vaccines that are tuned to one type of virus strain, but to drugs, which in general was happening before the appearance of covid in 2019, which is a type of viral flu. However, doctors of all countries amicably, with rare exceptions, rushed to treat the covid with vaccines completely unprepared for this version of influenza, that is, practically useless, and in the future harmful in consequences, but beneficial for the authorities on a number of the political reasons, as if forgetting about the available drugs, as well as the development of more effective drugs, except vaccines

In this way, it can be stated that science, represented by its most important branch - medicine, has disdained the humane considerations for the sake of the political considerations, clearly demonstrating its true face.

However, earlier, about the same thing happened with the study of the fission of the atomic nucleus, the fruits of which turned into a deadly nuclear weapon, and the Internet turned computer networks into the basis for artificial intelligence, which instantly crossed out the creativity of the population and stole working time from it, throwing it to the sidelines of idleness.

However, the main feature of science is that it contributes to building a technological civilization, that is, a civilization dependent on the emergence and development of technologies.

It is technology in its progress that accelerates the own time of any technological civilization.

This clearly indicates a reduction in development cycles, in particular, of the human community as a whole with the growth of information flows, which occurs with an increase in the level of the human self-consciousness, due to which changes are taking place in all spheres of the human existence in the direction of increasing life comfort, technological equipment, etc., which is largely provided by science.

However, technological progress cannot go on forever. The shrinking cycles of civilizational development quite clearly reflect this fact.

So, the era of slavery, where the main tool of labor was a living tool, took a time period of 6-7 millennia; the period of feudalism, characterized by the transformation of slave labor into the labor of freer producers of heterogeneous products with the help of ever more improved tools of labor up to the creation of manufactories, took several more than a thousand years in Europe; and capitalism itself, under which technological progress has been widely unfolded, has existed for only a few hundred years.

Therefore, the same science put forward an assumption about so-called technological singularity point: the technological singularity is the hypothetical moment after which technical progress becomes such fast and complex that it will be inaccessible to comprehension.

The approaching informational collapse is confirmation of that the era of fundamental changes in civilization development approaches with an approximation of the point of the 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 the 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 by 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.

*

In addition to the oncoming information collapse in recent years, the method of the capitalist production and consumption based on private property and loans has actually ended, since the territory of the planet has the limit and the consumption of manufactured goods by its population is not unlimited. Therefore, the capitalist mode of production, automatically adjusted to the growth of sales of products, fails when this limit is reached, because it loses the incentive for development.

The resulting stagnation leads the ruling elite to the idea of transforming society into a form convenient for maintaining the power of this elite and all the advantages associated with it.

Therefore, the ruling elite, in essence, having borrowed Campanella's ideas about an ideal state, decided to arrange some kind of the formation, reminiscent of Campanella's "the ideal" state, where private property has been abolished.

This state "City of the Sun", where everyone works and there are no scoundrels and parasites, is based on an attempt to balance the various qualities and abilities of people by forced equality. The power in this ideal state belongs to the spiritual aristocracy, or intellectual and religious elite.

Campanella offers the state to eradicate vices and the resulting wrong behavior. He also considers it necessary to destroy the institution of the family, since it leads to private property - a source of inequality. To improve people, Campanella proposes to carry out selection, which should be determined by the bosses.

However, with the termination of proprietary relations, a powerful driving force disappears in the form of the struggle of the animal component of consciousness and self-consciousness for the priority solution of their own tasks within the framework of these relations, that is, a kind of competition, and it is no longer possible to function at an accelerated pace of civilization, and after a period of stagnation it disintegrates, but on the other hand, within the framework of a civilization characterized by a clearly unfair distribution of property, happens the development of self-consciousness in its individual and collective forms, manifesting itself as technological, scientific and cultural progress, driven by creativity - the product of abstract thinking with the addition of experiment and intuitive approaches to solving the most difficult problems.

*

The current supranational power elite, imagining itself to be intellectual, also wants to forcibly put the population under its control by digitizing the population. This elite tries to discredit the family, having liquidated it gradually, and to deprive the population of property. It assumes to give him certain benefits depending on the behavior of specific individuals, which this elite considers correct, up to the selection of this population.

It is surprising that this elite has become so degraded by the present time that, even understanding what the abolition of property will lead to, but, apparently, hoping for a long delay or for a miracle, it still clings to power, causing irreparable damage to civilization.

Science also makes a significant contribution to this process of "drowning" of civilization.

With the help of scientists, this insignificant elite, it is quite natural for itself, is going to reduce the population several times to reduce the consumption of the remaining resources of the planet by the population, and the main way of this reduction may be the partial sterilization population with medical drugs under the pretext of saving it from supposedly fatal diseases, and to digitize the rest of the population with the help of modern computer technologies, putting each of its members under control to dictate to him the appropriate behavior, especially since the main job will be performed not by the population, but by the artificial intellect.

That is, every possible assistance in this project of the actual genocide of the population with its transformation into voiceless and thoughtless slaves for the absolutely unworthy needs of the ghouls in power, who believe that they will retain their power by implementation such stupidity, reducing all achievements of humanity and its culture up to zero, is provided by science, which provides specialists and equipment to destroy the bulk of the population and bring the remaining part into obedient blockheads, divided into a kind of castes depending on the degree of obedience.

In addition, the digital concentration camp provided by science to the power elite and virtual computer worlds, moving people away from reality, deprive society of development, and civilization collapses into savagery, as technologies are quickly lost and the time comes for wild tribes that can live without electricity and hot water.

Indeed, in recent times, the population of almost all developed and even developing countries has become surprisingly submissive and mindless compared to more recent times of violent upheavals and revolutions.

This can be explained by the fact that every person who has a smartphone becomes an application to it, and with this, in essence, a slave of information networks, belonging to those in power, you can do anything and inspire him with anything, for example, by completely senseless Russophobia.

*

Thus, the project of the power elite mentioned above, aimed at preserving power for these worthless individuals, is a typical utopia, since it, like capitalism, which has lost its incentive for development, lacks this very development, which is always built on contradictions, but they are not here.

In this case, which is beneficial, how it seems at first glance, for the ruling elite, people turn into a herd, which this elite is grazing for the sake of obtaining certain products for themselves from this herd, not giving it the will in order to avoid its own elimination.

Naturally, such artificial formation will degrade extremely quickly in all its parts, since it loses the ability to receive updates in the form of certain innovations in both technological and cultural spheres, especially since this post-capitalist society will parasitize on artificial intellect, which, as it is supposed, will replace the human intellect, that in fact will eliminate human creativity, thereby depriving society of progress.

Whatever was, the actions of science according to a method of processing and transforming information that is specific only to it leads, to the acceleration of the development of a technological civilization, condensing its own time within the calendar time, which is an inevitable consequence of an increase in information flows consumed by science that contributes to the coverage of larger and larger spaces by human activity.

In this case, the technological progress is combined with the compaction of civilization's own time, which cannot but end with its disappearance, or rather, the arrival at the point of singularity, at which the existing technologies cease to operate.

It is for this reason that the hopes of the ruling elites for some new post-capitalist form of the existence of civilization in the form of the state of Campanella, where they will prosper like the Roman patricians among the host of slaves, are in vain.

There is no left own time for any forms of the current civilization, since the contradictions that moved it earlier, disappeared, and artificial inventing of contradictions is impossible for any mind.

Therefore, the development of self-consciousness within the framework of the current civilization has become impossible. And this means that this civilization has become unnecessary, no matter how unpleasant it may be for the same science, which turned out to be unable to predict such a turn of events, because it relied on humanitarian foundations that put a person at the forefront of existence and assuming, as a result, the existence of his civilization to be eternal, while in the world of events everything finds its end, but along with that it can resume through a corresponding pause on a new basis.

It turns out that all the efforts of the power elite and science subordinate to it to bring the population to complete obedience, despite apparent success, cannot stop the natural course of events in the form of compaction of civilization's own time, which, in fact, reflects the fact that development cannot go on. endlessly, interspersed with periods of decline and beginning again, like everything finite in infinity.

All this, regarding human communities, leads to the conclusion that such contradictory beings as people are not able to exist within the framework of harmony, but they are able to ensure the development of consciousness in the course of the gradual renewal of civilizations.

Chapter 14.

Why nationalism always wins over internationalism!?

Throughout the existence of civilization, inequality has dominated in it, partly reflected in the separateness of individual tribes and ethnic groups, which later produced nationalism, but at the same time, the best representatives of humanity have always dreamed of equality in all respects, which was reflected in their desire to eliminate discrimination against the individual peoples, but all their dreams, despite the continuous struggle of the oppressed with the oppressors, remained in vain.

As you know, the term "nationalism" comes from the term "natio" (tribe, people). The latter means the commonality of a group of individuals in a certain territory, connections between them of various kinds, in which certain means of communication are used, some traditions, characteristic features caused by location, climate, more or less aggressive neighbors, beliefs of one kind or another.

Since these characteristics of communities always differ more or less, nationalism implies the specialness of a given community, which can be compared with other known communities, preferably in own favor.

What is the difference between, for example, a troop of monkeys and a human tribe, if the former are characterized by the same things, even beliefs, since they are always afraid of what they do not understand and try to evade it?

It is also natural that a troop of monkeys always tries to protect its habitat with the means available to it, and is afraid of its neighbors, who may be ready to push their troop out of their usual places.

What then, do monkeys also have a kind of nationalism?

Of course, there is, but by analogy it can be called the gregariousness, meaning, at a minimum, the protection of ones place of residence and, at a maximum, the seizure of new territories due to the instinctive self-centeredness of themselves, rejecting, as a rule, neighbors who interfere with life.

In turn, the term internationalism comes from the terms inter (between) and natio (people), implying one or another form of cooperation, which is also characteristic of many communities of living beings that benefit from such cooperation, for example, collaboration between the sharks and the fishes-clingers.

Let us note that egocentrism, the external expression of which is the gregariousness, characteristic by the aspiration for the survival of the pack, reproduction and improvement of its existence, significantly prevails over cooperation, which is of a nature subordinate to egocentrism, being only an auxiliary means for the sake of survival and achieving certain advantages.

This means that these definitions miss the main thing that distinguishes communities of people from communities of other living beings, and this something aggravates the specialness and degree of cooperation of communities of people so much that nationalism leads them to permanent and destructive wars, and internationalism tries to tame nationalism by all possible means, but unsuccessfully, as the entire history of modern civilization shows.

In our opinion, this main difference between human communities and other communities lies in the destructive-creative essence of the actions of the former, which consciously change their surroundings to achieve their own goals, not always utilitarian, guided, however, primarily by group egocentrism, to which is added and the awareness of ones own specialness, but only mixed up with the adaptive nature of activity inherited from primates, characteristic of all other living beings.

In other words, in the human communities, excluding some of them over the past few hundred years, the collectivist consciousness, including egocentric natural consciousness and the selfish component of self-consciousness, prevailed over both the altruistic component of self-consciousness and its individualistic component of the animal part of consciousness.

Moreover, voluntary consent to cooperation is determined by the possibility of strengthening ones own specialness, as a rule, of one of the parties. Otherwise, internationalism in the form, for example, of globalism, is achieved by deception in combination with force, which, for example, Napoleon spoke about, emphasizing that he was seizing the countries of Europe solely for the sake of establishing eternal peace in it.

Thus, the nationalism and internationalism are the external expression of the collectivist consciousness of each community, which, like the consciousness of any person, is dual, being the heritage of primates, on the one hand (the animal component of consciousness), and, on the other, being a newly acquired property of awareness of oneself in the world of the current time, which can be changed to a certain extent in ones favor during the existence of the community.

Naturally, these forms of consciousness must have a source, which, in turn, must also rely on something.

Such support for all living beings is the information flow.

Information can be defined as data about the state of material objects, which are somehow perceived and recognized for subsequent use.

Only living beings are capable of this kind of decoding and use of information, that is, not objects, but subjects of reality, who have the means to extract information, that is, those data that they understand, from own surrounding.

And in order to understand whether you need some data or not, you need to have at least some consideration, that is, to separate the necessary from the unnecessary, at least for own retention in the existing environment.

In other words, information arises only in consciousness, more precisely, through the carrier of consciousness by means of the senses and the center or centers of data processing, as well as form-building abilities, but not otherwise, being recognized in one way or another by a living being by a material copy of an object or objects, accessible through sensations to consciousness, that is, available for their subsequent transforming into a specific environment around of a living being.

Information cannot be qualified as something immaterial and independent, since it is copies of data about objects from the vast environment, surrounding consciousness, selected and deciphered by consciousness by corresponding means.

Consciousness these decrypted copies of material objects through the corresponding center (centers) are also processing into images, meanings, feelings. They are also completely material components of consciousness, entailing subsequent actions of the carrier of consciousness. On their basis, together with memory, the carrier of consciousness interacts with the surrounding objects every moment of his "present".

Thus, all interactions of the being having consciousness are carried out in this end-to-end, irreversible process only on condition of arrival in his consciousness of the appropriate portions of information, each of which is processed, being laid down in a certain duration, making a row of sequential moments from the birth to death of the carrier of consciousness.

And if all objects, except for living ones, are passive fixers of data from the environment, interaction with which for them is reduced to responding to it by changing their own properties up to decay and emergence in a new quality, however, not chaotically, but according to some rules in current reality, which are being established by scientists, that is, if these inanimate objects do not show any initiative (activity) of their own, then living objects are able, thanks to the appropriate processing of incoming data , to figure out, how the information received can be used, making certain changes into own surrounding for own benefit and changing accordingly their behavior.

Naturally, living beings first of all want to stay in the information flow that they are able to perceive and comprehend - each at the level of own consciousness, - distinguishing themselves from things, which are not understanding anything by the fact that they use them for own benefit and preservation, competing in this with other living beings.

Therefore, all living beings are active, that is, they use the environment at the instinctive-reflex level of consciousness to maintain themselves in action (nutrition and metabolism), trying to push competitors away from food (domination), including copying themselves in one way or another (reproduction) for further spread in time and space.

Thus, the finiteness of their own existence, which they, except for humans, do not understand, but feel due to the deterioration in the functioning of certain parts of the body, living beings overcome by procreation (transfer of their own genome) by all possible ways, which requires a special growth program and development of both individual and general (generic).

In order to hold oneself in the information flow, which creates for a living being a sense of presence through his senses in the current reality, which is constantly changing, each living being has to fight with similar creatures for a place and food.

Any stop or delay in this struggle for life (sensations) in a changing environment means death, that means disappearance of sensations, which no creature wants to lose.

Therefore, each living creature is forced, in order to avoid stagnation, and hence death, to replenish its own database with new information, not being satisfied with the one has.

Hence, it is clear that the basic property of the activity of any living being consists in the dissatisfaction of its consciousness with oneself and the surrounding, transforming into aspiration for a better position, or at least for keeping what this creature has.

In other words, without dissatisfaction it is impossible not only to develop oneself and consume thereby more pleasant and more varied sensations, but also to survive.

Consciousness in every living being realizes itself through the sense organs and data processing centers (intellect), coming from the available sensory organs, as well as it realizes itself through a program on a protein carrier in each cell of the body (genome), which partly manifests the form-building abilities of the being on basic of the organs of sensations and the available intellect.

Thus, the consumption of information flows is limited primarily by the available sense organs and their capabilities.

However, the aspiration to change own situation for the better, that is, in addition to just survival, - to more pleasant sensations, in particular, and through reproduction, and not only by increasing comfort and improving nutrition, is boundless, and always manifests itself, and a natural obstacle to this aspiration is the competition of other organisms with similar aspirations.

As a result, a fairly stable environment of living beings is formed with various niches that make up a certain hierarchy, which, it is true, is continuously updated, but structurally preserved.

By doing so, the inescapable striving of each being in its activity for a better position in own competitive niche of existence can be defined by the term "dissatisfaction", the external expression of which is quite multifaceted, since the activity of a living being cannot be satisfied only with survival and reproduction - it always strives for greater satiety and a variety of food, more pleasant external conditions (warmer, safer, more organized).

In particular, one of the external reflections of the dissatisfaction of the consciousness of the human communities is nationalism, which requires emphasizing the specialness own community, as well as, as appropriate opportunities arise, occupying a more advantageous position in the existing structure of society.

In other words, the state of dissatisfaction of consciousness with oneself both in quality of an individual living being and a community of living beings, which is expressed into the development of ways of ones own change by influencing existing beingness, taking into account its counteraction, provides them with one or another degree of liberty as the realization of aspirations for the better, expressed in changing the environment in accordance with emerging demands using the available means.

That is, the dissatisfaction of consciousness always requires a greater degree of liberty, which gives for the living being more opportunities to receive the most pleasant and varied sensations.

Let's see what means can be used by the dissatisfaction of a creature's consciousness to improve its own existence, taking into account that the framework of this improvement is limited only by survival, nutrition, reproduction, comfort, and also by the fact that contributes pushing rivals away from all this (domination).

For example, if we turn to such not quite primitive creatures like animals, then these means that their dissatisfaction can use can be quite diverse.

Some of given means, directly contributing to survival and domination, cannot be eliminated from consciousness - this is egocentricity, aggressiveness, the aspiration to destroy an opponent, to seize his territory. At this, for greater efficiency these means are combined in many cases with the cooperation of living beings. for example, in the form of colonies or flocks.

Here liberty is won by suppressing rivals.

However, as we know, everything is not so unambiguous in nature. For example, ants do not destroy, but use aphids for additional nutrition.

In addition, a living being can improve his existence by looking for a prospect for a more profitable, and therefore pleasant existence in a more or less distant future.

Therefore, dissatisfaction can try to realize itself through the information processing center (the brain in mammals), which in sufficiently developed animals is capable of forming virtual images of certain objects, sorting and retrieving them on the basis of events that have already passed and stored in memory, thanks to which these animals, for example, are capable of anticipate danger and can avoid it.

In particular, wild livestock gathers in a herd, reducing the threat of predators' attacks to a minimum, female birds at a certain time begin to build nests, people prepare for the onset of cold weather, assessing their own possibilities for keeping warm in their homes, etc.

In this view of a more or less distant future, the dissatisfaction of every sufficiently developed being is already able, through the intellect of its own carrier, to materialize information mentally-figuratively for an imaginary exit from the present into the future, using for this the reserves of his own memory, as a result of which its chances of avoiding stagnation or death are significantly increased.

Thus, the main role in the informational contour of the representation of the future in sufficiently developed beings can be played by imagination, which manifests itself not as a "dense" reality (being), but as a "thin" matter - virtual reality - in a number of images that are based on knowledge of past events.

True, the creation of images of the future in animals is always configured in accordance with the program of their own genome only for adaptability in relation to the environment.

However, the data coming through the senses, which, after being processed in the corresponding centers of the body, turn into information (understandable reports), may be insufficient or inaccurate to understand the situation, or a living being evaluates them incorrectly, especially since every living being, excluding a person, can only use its genetic and personal experience, its own memory and it is not able to more or less accurately predict and correct its actions, since it does not set itself goals for development and improvement , but it is limited only with adaptation to the environment.

Therefore, all these beings are forced to act by trial and error, where randomness plays the main role. This is what caused such slow evolutionary development of living beings in comparison with the accelerated motion of the human population in the direction of technological and cultural progress.

That is, the dissatisfaction of the beings of the natural world always encounters mistakes in its striving for more pleasant, but overcomes them in generations not only due to the desire for the most comfortable arrangement in its habitat niche, not only due to the accumulation of genetic and personal experience, but also due to manifestation of their ability to constantly turn to new things in the form of to pry, supporting this aspiration with their perseverance in accordance with the resistance of the environment.

The very survival of any organism depends on the quality of the information received in a changing environment.

Therefore, satisfaction with the present, leading practically to unwillingness to seek and consume new information, ultimately leads to the displacement of this organism from the niche it occupies, degradation, and, as a result, to death.

But every organism wants to survive, since it has appeared and began to receive sensations, and not the emptiness of nothingness. This means that this organism should not be satisfied with what is, but strive for something else, which can help it not only hold oneself in existence, but can also help improve this existence, having made life more hearty, comfortable and safe, which associated with the pleasant.

Thus, each organism must be inevitably active in relation to obtaining additional and, preferably, new information about the changes taking place, if it strives for survival, and any activity is characterized by dissatisfaction, because constant satisfaction deprives the being of a initiative aspiration towards change both its position and towards own change, that is, the creature becomes passive, indifferent, which is equivalent to death, since in the community of living beings, the loss of the aspiration to change in accordance with the changing environment, that is, the loss of timely adaptation to the environment, means the imminent death.

The same applies to all human communities, since their collectivist consciousness is not only just as constructive in its activity, but it has been also complemented by a conscious desire to change their own environment for themselves in such a way as to strengthen the activity of their own community for the sake of its special prosperity.

At the same time, the strengthening of individual communities, as well as the emergence of supranational structures, causes the opposite effect - the manifestation in them of excessive dissatisfaction, which is already aiming at world domination or globalization, outwardly expressed in internationalism, that is, the actual subordination of all other communities in the form of states.

Everyone knows such attempts, starting with the expansion of Alexander the Great and ending with the intention of the current supranational oligarchy to subjugate the world by digitizing the population and reducing it many times to save the planet's resources, that is, to make relatively free people, in fact, as the obedient insects, lowering them to a level below the animal.

Naturally, all these attempts have failed or will fail due to such root causes as the predominance in all human communities of the egocentricity of their collectivist animal consciousness and their collectivist self-consciousness, counteracting the selfish component of the self-consciousness of an individual person or group of people, which prevents the manifestation of dissatisfaction of individual human communities, plunging them into stagnation, which leads them to biological death. In the extreme case, that is, with the persistence of one or other parties, their mutual destruction will occur by means known to all of us.

In addition to what has been noted, it also makes sense to pay attention to the following.

As mentioned above, the activity of living beings is always based on the dissatisfaction with the existing, and this dissatisfaction leads to a permanent and most beneficial adaptation to the environment for the most convenient arrangement in it, both for the most primitive organisms and for humans, and the loss of dissatisfaction means a quick and inevitable death with preceding degradation.

This aspiration for survival and, if possible, for the most pleasant sensations in every organism must be maintained so as it did not fade away.

And this instinctive support is being conditioned by the unchanged activity of a living being, which increases with the deterioration of his position, that is, with the growth of the subconscious dissatisfaction of his consciousness with oneself and with the situation, and weakening with the improvement of the position of the being when the situation is restored or improved - a kind of the negative feedback of consciousness with the environment, directly expressed in its dissatisfaction with the current situation, which gives the command to the existing "mechanisms" of an organism through intellect to strengthen the counteraction to the negative impacts of the environment during this period. Although feedback can turn into positive with insufficient counteraction from the environment to organisms, which in particular can be traced by the uncontrolled reproduction of a number of algae in the absence of enemies, eating them.

The instinctive effort, which compels a living being to act in accordance with its desires, could be called the subconscious perseverance or tenacity, since it does not allow the action to fade out before it ends.

Thus, similar feedback (response) to the impact of the environment can be characterized, respectively, by bigger or smaller subconscious perseverance or tenacity of an organism in resisting this environment, or in other words - by the natural subconscious steady attraction of any being to the best adaptation towards the environment in its aspiration for the survival and the creation of the more appropriate conditions for reproduction and feeding, that is encoded in the genome.

Therefore, with change of conditions the being automatically tries to change not for the worse thanks to usual own activity, following the ability to absorb and issue information within the program of growth, development, reproduction and the actions corresponding to them coded in its genome, what do mutations in the genome contribute to, although, on the other hand, their role as randomness can be disastrous.

In addition to subconscious persistence, which supports the organism's aspiration for pleasant sensations, for more developed organisms that already understand the difference in the quality of food and the characteristics of objects of the opposite sex, such external expression of dissatisfaction of consciousness is characteristic as the desire for something new in the form of to pry.

The cat-female often turns away from quite edible, but tasteless fish, having learned to pry at one time that fresh meat is much tastier. The same curiosity in combination with instincts of reproduction and experience helps it to choose from half a dozen male cats most suitable for reproductive characteristics.

Thus, to pry helps to live more pleasantly and more comfortably, to breed more effectively, and thus occupy a higher position in ones own niche of existence. This property of the dissatisfaction of the natural consciousness does not bypass a person, as, in part, a representative of the animal world.

That is, the dissatisfaction of the natural consciousness of all living beings, including similar dissatisfaction of a person, as a rule, is aimed at what seems to him the best, which is determined by the available intellect, and which differs from the previous by more pleasant sensations - this best is represented for a person as pleasure, but not satisfaction, which is just a pause before striving for new pleasures.

Similar obligatory activity of a living being, in which dissatisfaction with the present is manifested for the sake of a better arrangement in the future, provides an overall upward change in both the creatures themselves and their environment. That is, due to the activity of living beings, the content of flora and fauna, as well as the objects (things) around them, changes, becoming more complex and gaining more and more diversity. In other words, living beings oppose the growth of the entropy of Creation, which, if you look at it from this side, cannot exist without them in a stable state.

This activity of living beings with all its attributes, the main of which is dissatisfaction, distinguishes them, for example, from computers, since the latter seek and process only the data that their masters need, without understanding their meaning and purpose of the search, thereby acting only according to programs put in them by their masters without asking for anything in return.

In conclusion, we note that the activity of living beings, supported by their dissatisfaction in a competitive environment, is generally aimed at their development and improvement, the limit of which is a person in his communities.

However, a person is nothing more than a limited being in his final biological form, and this limitation cannot be changed by any technical means, for example, artificial intelligence.

Therefore, every human civilization inevitably disintegrates when there is a discrepancy between the capabilities of the human brain, through which final decisions are made, and the various information flows that overwhelm it, which a person oneself caused, and they hit him.

Chapter 15.

On the similarity and difference between criminality and those in power.

It is quite difficult to determine the difference between representatives of government structures and criminals, since both of them deceive, rob and destroy the population in different ways. However, the former mainly represent the governing structures, while the latter are outcasts.

To understand this problem, it is necessary first to turn to the animal world from which a person emerged, but only partially, since he inherited a number of animal characteristics, which, while remaining with him, were nevertheless transformed into certain properties of his personality.

Among the animals there are predators and herbivores. The latter are the natural prey of predators, who do not exterminate them entirely, but select sick or weak individuals for prey, thereby performing the work of selecting herbivores, not giving them the opportunity to wither away or multiply excessively, establishing a certain balance in this world of selective devouring of herbivores and competition between predators.

Over time, the competition between predators and the resistance of many herbivores, with sharp horns and powerful legs with hard hooves, led to the formation of a number of properties that contribute to the greatest efficiency in activities of predators.

The basis of all these properties is egocentrism, which is partly mitigated by forced cooperation, if group actions are more effective, for example, for predators.

Nevertheless, it is on the basis of egocentrism - as a product of inevitable competition that separates a being from the rest - that all other properties of an individualitys being are formed, which determine the degree of its effectiveness as a hunter.

Individuality is formed on the basis of the genotype, to which is added the impact of the appropriate environment, which is determined by the dissatisfaction of the consciousness of the being with the existing conditions in relation to nutrition, reproduction and status in the flock or herd.

The leading properties of this kind, especially for a predator, are quick-wittedness, decisiveness and perseverance. If the hunt is carried out in a group, then an important property that increases the effectiveness of hunters is the ability to coordinate the actions of the group, or a kind of organizational ability of some beings, which, in the event of successful actions of the group, turns the main organizer of these actions into a leader.

These properties, together with such characteristics of the individuality as the ability to pry, life experience, skills, manner of behavior, appearance, temperament, degree of sociability, sensitivity, impressionability, together constitute the individuality of a being, which outwardly reflects its own consciousness.

In addition, as a result of competition, animals develop such qualities of individuality, based on the degree of quick-wittedness of the being, as masking their intentions, consisting of deceiving competitors or opponents; caution in actions due to dangers threatening on all sides; distrust in communication with other communities, which is forced due to their struggle for limited resources.

Since a person is a semi-primate, all the noted properties, to one degree or another, constitute his individuality.

However, if the directionality of the animals consciousness is focused on survival, that is, on nutrition, reproduction, as well as on dominance, helping to create for itself the most profitable and pleasant living conditions within the framework of what is in the environment, realizing its desire to consume pleasant sensations without leaving beyond the framework of adaptability to the environment, then the human consciousness besides has another directionality - to change the environment, which is carried out not only to solve the problems of survival and consumption of resources, but also in order to achieve the goals of knowing this environment for its most effective use, which, in turn, affects his own development, as a result of which he acquires initiative, variability of vision of problems in the course of motion towards the intended goal and creativity of thinking, which is distinguished by arbitrariness and insight, in contrast to straight-line formal-logical approaches, which with one degree or another of complexity are characteristic of the rest of living beings in their thinking.

Thus, initiative, goal-setting and variability in seeing a problem from the right perspective allow you to achieve your goal in a variety of ways, depending on your own ingenuity, the most effective of which are creative ones.

The result of this new directionality of consciousness, reflecting a different degree of self-consciousness of this being, is the formation, in addition to individuality, of its personality, gradually making this being a person with both individuality and personality, reflecting, respectively, the animal nature of consciousness and self-consciousness of a person, aimed at developing its personality, again, for the sake of using newly acquired properties to most effectively achieve the goals set.

All of the indicated properties of individuality do not leave a person anywhere, reflecting his animal consciousness, but during the formation of a person from a primate through a hominid, new properties appeared in this new creature, reflecting a different directionality of his self-consciousness towards transforming the environment with aware intentions, not at all prompted by one instincts of survival and finding pleasant sensations.

In particular, his memory has developed, formed not only on a genetic basis and on the transfer of skills by parents to offspring, but also due to a significant expansion of areas of activity. In addition, based on the development of the signaling system, speech was formed, and accordingly, an oral and then a written form of transferring knowledge and skills to offspring appeared.

Instinctive egocentric quick-wittedness smoothly flowed into various forms of thinking, oriented not only towards oneself, but also towards understanding the world and improving relations in the community.

The competition, which is characteristic of any beings and their associations, including human communities, in their struggle not only for benefits, power, but also for their own dignity, a place in life corresponding to their abilities, interesting work, etc. , as a result, did the following: thanks to it developed, for example, out of the animal ability to pry - the human curiosity and, thereby, the desire for knowledge, that is, for ones own education; out of the perseverance - will and self-confidence; from the joint coordinated actions - self-criticism, friendliness, empathy, sympathy, united of further by the term "altruism".

Along with that, a high level of the ability to pry, perseverance, dominance and quick-wittedness, based on the animal egocentrism, as well as a sufficient level of mental abilities, curiosity, hard work, confidence in ones abilities, based on a considerable share of altruism in the human self-consciousness, have ensured the development of his creativity.

True, both creativity and altruism can declare themselves not for the sake of the whole community, but only for the benefit of narrow circle of persons.

As an additional example of the emergence in a person of new properties that already make up his personality, one can cite the transformation of the disguise of living beings into the human cunning, hypocrisy and deceitfulness.

It is known that each creature ensures its survival by obtaining food from the environment, devouring lower organisms and dodging enemies, and thereby trying to preserve oneself, as well as ensure the most intensive reproduction and regular nutrition.

One way to solve such problems is to instinctively distort information coming from some living beings to others through their senses.

In particular, the South American snake Cantille has a bright, thin and movable tail tip resembling a worm, luring small animals to them.

This kind of deception in the form of disguising one's true intentions is an instinctive form of distortion of information, manifested as an effective means of survival.

A person is also no stranger to the instinctive deception, for example, in the form of pretense, often allowing him to improve his position in society, get rid of enemies and make friends.

With the acquisition of self-consciousness, a person significantly expanded the scope action of all consciousness. In particular, he turned out to be able not only instinctively, but also quite consciously to use information distortion to achieve his own goals. For example, by throwing a false information to the enemy in war, you can trap him and destroy.

This kind of deliberate aware actions based on natural (instinctive) deception began to be called cunning, which manifests itself in various forms depending on the goals set.

All means of cunning behavior to achieve the goals of enrichment and gaining power, consisting in various frauds, tricks, maneuvers, tricks, overtures, etc., are limited only to adaptation to the environment. Therefore, they are not associated with the achievement of high goals for the development of technology, science and culture, that is, progress in the form of raising a person's self-consciousness to a higher level in own development.

So, it is a misconception that cunning is similar to ingenuity, or rather, creativity, since cunning, being merely a tactical trick, does not look far, solving only immediate problems of improving the quality of life, and thus is not capable of serving as an effective means of developing self-awareness by acting purely for solving problems of adaptation, that is, within the limits of the natural (lower) consciousness of a person, albeit with knowledge of the matter.

Moreover, a person's awareness of the possibilities of distortion of information quite naturally led many subjects not just to cunning, which is often a positive factor in life, but also to a deliberately unscrupulous and unprincipled deception in the form of hypocrisy, allowing often, that a mediocre performer insinuate into the confidence of the leadership, as well as falsehood, which can so distort the field of activity that a deliberately stronger opponent, underestimating the opponent, loses to him.

Thus, we can say that the human consciousness certainly contains the properties of individuality inherited from primates, but on their basis other features have appeared in it, using which it acts quite consciously, trying to gain benefit for himself.

Thus, for example, the natural egocentrism of the animal consciousness was supplemented by the egoism of the personality in its self-consciousness, which always manifests itself, but to varying degrees; the deception of enemies or rivals necessary for an animal began to be accompanied by both cunning and hypocrisy and deceitfulness; completely justified caution, characteristic of animals, often transforms into manic suspicion; the distrust of other communities was complemented by contempt for people of a different circle or even the reduction of representatives of other races and religions to animals.

In addition, the unconscious, but necessary for survival, hard work, characteristic of all living beings, except parasites, was supplemented by completely aware laziness; the instinctive order in the actions of any animal began to coexist with irresponsibility, self-confidence, uncriticality and unprincipledness; decisiveness often began to turn into chutzpah and cruelty towards the weaker or subordinate.

Quick-wittedness, often supplemented by good mental abilities, began to be used to solve both positive goals of development and knowledge, and to solve purely selfish problems.

The ability to pry already in consciousness of a person began to coexist with intellectual curiosity, and both of these properties are also used by him to varying degrees to achieve both positive goals of education and development, and to interfere in other people's affairs.

Persistence as a property of individuality, on the one hand, is manifested in a person by stubbornness, and, on the other hand, it is manifested by aware volitional tension in achieving set goals.

At the same time, coherence in the actions of groups of living beings has become a source of various types of cooperation among people, contributing to the most effective achievement of their goals.

Moreover, on the basis of cooperation, all the properties of altruism arose and began to strengthen, namely: friendliness, empathy, sympathy, mercy, sacrifice, that is, selfless concern for others.

All these properties of individuality and personality are distributed differently in people. First of all, depending on their genes, and secondly, their manifestation is determined by upbringing and the current situation around them.

In other words, the fullness of their lower (animal) consciousness and self-consciousness may differ significantly, but these forms of consciousness themselves are fused together, and which of them dominates depends on the conditions indicated above, and depending on changes in the environment at times, one or the other of these forms of consciousness may begin to dominate.

Nevertheless, in the extreme positions of the social hierarchy that will be considered below, the genetic foundations and influence of the environment can so obscure the altruism of self-consciousness that a person in his actions approaches a predator, differing, moreover, from it by unmotivated often cruelty, as well as unscrupulousness and irresponsibility.

*

These extreme positions in the social hierarchy on both sides are occupied, at first glance, by so different and dissimilar in everything leaders by everybody and everything in various forms of power elites, and outcasts of society - bandits, swindlers, thieves and other lads who make up the criminal elite, that is the totality of criminals in the minds of society.

In order to understand the essence of criminality, it is necessary to cut off the husk that accompanies it in the form of various kinds of lumpen, in particular, the chronically unemployed, tramps, professional beggars, who have such a bias towards the lowest consciousness that they practically have only the memory of the highest consciousness.

In other words, they have only not numerous formal ties with society. For this reason, they return as if to the level of animals, more precisely, - on the level of sensations. Neither public life, nor wealth, nor the power - nothing is interesting to them.

Having suddenly got money, they immediately spend on drink or skip them, they sell their votes to anyone at an opportunity, they can kill and rob just like that, and in this regard, they are even worse than animals.

The main considerations in their minds are concentrated on the processes: drinking, having a snack, taking a walk and making the pleasant for themselves the nagge to their neighbors.

Historically, criminality appeared during the period of the emergence of proprietary relations, initially formed from people who did not receive either property or power, despite their energy, intelligence and cunning, since there are always not enough places in the sun for those who wanted to nest there.

Therefore, such deprived persons quite naturally find the manifestation of their outstanding often qualities in illegal actions, where they can be unusually smart and strong-willed, thereby becoming outcasts in their confrontation to society.

Since such individuals are always present in society, the struggle of law enforcement agencies with them never ends in victory, especially since the core of the criminal community is formed not just by the offended, but by a kind of ideological fighters against society as a whole, for natural reasons, consisting in the fact that it deprived them by property and power.

Their consciousness is dominated by its lower component based on egocentrism, which outwardly manifests itself in the dominance of individuality and negative personality traits with almost complete oblivion of altruism. So for them, society is something like a herd, which they do not shepherd, like those in power, and they have to snatch their own from this herd, like predators.

Therefore, the behavior of these figures is not much different from the behavior of predators in the animal world, that is, in their personality there is no altruism at all, as well as conscious hard work, responsibility to society, but there triumph predominantly self-confidence, uncriticality, unprincipledness in everything, laziness and impudence, thereby demonstrating selfishness and contempt for everyone else, whom they consider sheep.

The individuality of these prominent representatives of the criminal underworld is such that they can be smart enough, decisive and persistent in their actions in order to create effective gangster or fraudulent groups, often forming rather good cooperation.

Outwardly, they resemble people, but the lack of positivity in their self- consciousness and their reliance on purely animal instincts in their mentality makes them incorrigible in terms of serving society.

These representatives of criminality despise the population for its passivity before the oppressors, and in their midst, in contrast to generally accepted laws, they establish, as they believe, truly fair thieves' rules, based on concepts developed historically in their antisocial practice.

The essence of these rules comes down not only to the establishment of a hierarchy of thieves with its right of force, but, most importantly, in them they oppose themselves to the laws of society, considering them unjust, which, in turn, justifies the correctness of violating these laws, restoring, in their opinion, to some extent, true justice, especially when robbing the rich with their unrighteous incomes.

Thus, this quasi-animal isolated world of social outcasts feeds mainly on sensations, and not on great ideas for the development of society. But this world differs from the adaptability of animals in that in its self-awareness it contrasts itself with the environment, although it uses it, that is, this opposition is aimed not at changing this unjust world, but is limited to its robbery for the benefit of own circle, which, like the community predatory animals, is completely satisfied with this.

Nevertheless, in this community, which despises power in general, there are as in any other, a kind of conformists who, especially in an era of weakening state foundations, strive to get into power, but not in order to strengthen it or to facilitate the life of the people, but in order to steal everything with great pleasure on an astronomical scale, emptying the state budget for their own benefit.

To sum up, we can note the most characteristic features of the core of this outcast community.

Practical denial of altruism, with the exception of relatives and the closest circle of associates.

The belief that the archaic is more just than the state system.

The basis of all their enterprises is deception, initiated by a reluctance to engage in systematic or hard work.

Contempt for the entire population for its passivity, and dislike among the authorities for the fact that they have access to channels of legally justified robbery of the population in their favor, in particular, by tax and credit policies, and sharing a significant part of what they receive among themselves with complete impunity.

Decisiveness, ruthlessness and impudence.

Quick-wittedness, not bad mind, prudence and resourcefulness.

Perseverance and high strong-willed attitude.

Self-confidence, uncriticality, unprincipledness, laziness.

Cooperation with one's own kind with relative observance of the rules of a pack of wolves.

Creativity that is aimed not at social development, but is realized in fraudulent deals.

*

Again, historically, in the stratum of owners, who, unlike the rest of the population, have considerable resources, there are always people who are more interested not in local ownership of property and its use for a comfortable life, but they have a strong aspiration to own people for the sake of subordinating them to their desires and whims

In other words, they are pleased not just with comfort, but it is more pleasant to command their herd, like an alpha male in a troop of monkeys.

What is this aspiration fundamentally determined by?

It turns out that among the population, due to the peculiarities of the genetic code, there are always individuals with an increased level of dominance and, accordingly, a high level of manifestation of energy, who, due to life circumstances or insufficient upbringing are not burdened with such personality traits as kindness, friendliness, empathy, sympathy in their self-consciousness, but they have such personality properties as good quick-wittedness, sociability, a tendency to deception in the form of distortion of information and dexterity in its presentation; acquired professional skills, adjacent to such personality traits as a fairly strong will; self-confidence; unprincipledness, expressed in cunning and deceit; and they also do not suffer by a great sense of responsibility.

As a result, they receive an advantage over the rest the more inert members of the community in the form of ordinary people, highly moral intellectuals of any kind, and other members of the population who are sluggish or preoccupied with other matters, and who are not able to deftly push aside or slander their opponents, as well as really enjoy the humiliation of the lower ones, and at the same time endure mock from the side of own bosses.

They compensate a lack of mind by involvement of numerous advisers, but, because the decisions ultimately have to be made by them, so far as they, as true creators of own happiness, at first consider them from a position of the personal (corporate), but not the public good with a lurch towards retaining power, gaining a greater degree of their own domination and the acquisition of all sorts of benefits.

Thus, the power structures gather mainly individuals in whom a typical animal consciousness dominates, overshadowing the altruism of their self-awareness.

It is the noted negative characteristics of these persons, but positive in terms of infiltration into power and retention in it, that constitute the corresponding gathering of scoundrels, which Plato noted more than 2000 years ago in his characterization of tyrant: But when he (tyrant) has disposed of foreign enemies by conquest or treaty, and there is nothing to fear from them, then he is always stirring up some war or other, in order that the people may require a leader What a blessed alternative, I said: - to be compelled to dwell only with the many bad, and to be by them hated, or not to live at all!... And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require? (Plato. Complete works. Republic. Book VIII. Hackett Publishing Company. 1997)

Plato writes about democracy and oligarchy in the same vein, believing that the power structures of these forms of the state are not much better than under a tyrant, leading over time to the same tyranny of both sole and group.

*

Thus, the similarity between the top bar of the social hierarchy and its bottom is obvious.

In both of them, the animal consciousness leads, which is outwardly expressed in the prevalence of such personality traits as a high degree of dominance, quick-wittedness, decisiveness, perseverance, and they also have life experience and coherence in actions with their own kind.

At the same time, altruism in their self- consciousness is supplanted practically by the egocentricity of their animal consciousness, and instead of altruism in their self-awareness such negative personality traits as self-confidence and unprincipledness have become entrenched, which, however, are accompanied by such neutral and even positive personality traits as a high-willed attitude, prudence, cunning, resourcefulness, some degree of creativity.

However, despite such obvious similarities, these strata occupy opposite positions in the hierarchy of society.

What are the causes and consequences of this rather strange, at first glance, situation?

It must be assumed that such distribution of these strata in the hierarchy of society, already within the framework of civilization, is caused by the different attitudes of representatives of these strata to property and power.

As we noted above, the division of these strata, which later became entrenched, took shape at the dawn of civilization during the distribution of property, which did not go to all energetic, mind, cunning and unprincipled dominants.

Accordingly, the field of activity for each of them has developed.

Some got power over society, others - opposition to this power, which consisted, however, not in the desire to overthrow it, but only to take away from its representatives and the population subject to them the same property, as much as possible, despite the riskiness of this enterprise.

The rest of the activities and those and other representatives of both strata were not interesting due to the predominance of an animal predatory principle in them, which does not care about the processes of knowledge and which does not have a desire to participate in the labor process of creating material or spiritual values.

Therefore, some had the opportunity to rule, others to despise this power and harm it in any way possible, receiving satisfaction from this and feeding in the form of booty, despite the corresponding reaction of this power, consisting in persecution, imprisonment and executions.

Since vacancies in power structures are always not enough for this kind of individuals, they are mainly distributed among the marked strata.

*

Power for the governing elite is needed not only in order to carry out their decisions, exercising leadership over the community, which is impossible to do without even in animal communities, but also to dominate the crowd, enjoying their external superiority over them and all other subordinates, despite the fact that at the same time to each of it have to grovel before own superiors.

Representatives of the power elite are accustomed to this unscrupulousness, hypocrisy, contempt for inferiors and subservience to superiors, and are always ready use them, since all these properties prevail in their consciousness, expressed in individuality and personality.

In turn, power is also important to the representatives of criminality, the basis of which is the content of their consciousness, expressed in the above features of individuality and personality, but it is not given by origin, cunning tricks and playing along with the authorities, and mostly power achieved by authority, remarkable intelligence, resourcefulness, high professional qualities, and she acts in her own circle, that is, it does not go beyond it, which is not required by bandits, fraudsters and thieves using the outside world as a source of prey.

In addition, the ruling elite needs power, with rare exceptions, in order to acquire property, taking advantage of their position. An example of this is almost all high-ranking politicians who have never worked in business and did not have a significant inheritance, but who acquired a significant fortune during their time in power, which seemed to come from nowhere, but in fact, is a product of ever-present corruption.

As for the representatives of criminality, they also must somehow distribute their prey, but it mainly goes not to the acquisition of property, to which historically the core of the representatives of criminality has a negative attitude, but partially it goes to drinking and partying walks, partially goes to the needs of the thieves' community (the common), and the rest is allocated for bribes to the authorities to preserve the viability of the community.

True, some of the bandits and fraudsters succumb to the temptation of entering into power, having significant funds, and often settle well in it, but only in order, using power, to plunder the country's property on an even larger scale.

In this regard, the power elite, just as predatory, but possessing governing powers obtained in various ways, but mainly as a result of legal elections, always finds itself in a situation of competition with the same elites of other countries. Therefore, in order to avoid the absorption of the country by its neighbors, which is fraught with the loss of power and all advantages associated with it, it is forced, willy-nilly, to ensure economic growth and a build-up of armaments. And this requires an educated population, well-equipped technical production and scientific research.

Thus, despite its predatory essence, the power elite ensures one way or another the development of the country, which is significantly accelerated with the emergence in the country of informal-intellectual opposition to power, since this opposition is critical of power, which does not always reject this criticism, that turns out to be very positive for society as a whole, while the community of bandits, thieves and fraudsters remain aloof from this progressive movement, rightly in this case being at the bottom of society.

*

Representatives of these social strata have also differences caused by their attitude to society and their position in it.

Representatives of criminality are more straightforward in their actions compared to those in power, since they do not recognize established laws, following the correct, in their opinion, concepts, which is due to contempt for the society of sheep and the predators in power who shear these sheep, pretending to be their shepherds.

Proud scammers and thieves, as obvious predators, are disgusted by this approach. Having placed themselves outside of society, they are not interested in power over it, but prefer to attack this herd like wolves, dragging the prey into their lair.

Those in power are inclined to bureaucratize public life, introducing many laws that limit the initiative of the masses, creating peace for the ruling bureaucracy, and at the same time allowing, through taxes, to take away from the population what they have earned.

Such a policy is not typical for representatives of criminals. They despise the population for passivity, and those in power for hypocrisy, the constant deception of both the people and representatives of own circle, and take revenge on them with robbery for their own removal from public life.

One of the most remarkable features of those in power, in contrast to representatives of criminality, is the continuous distortion of information about themselves using all available means, especially since practically all information sources are in their hands, presenting themselves everywhere as benefactors of humanity, movers history, modest bearers of the law, responsible to their voters, fighters for the fair distribution of goods in society, caring only that everyone gets what they deserve, whereas, in fact, these scoundrels have only one accomplishment, and even then a forced one - the creation conditions for development of society, but only for the sake of their own retention in power.

Chapter 16.

How did the rulers act formerly, and doing now? and how -- people under them?

How to cope with the people the most effective? Even in ancient times, Plato spoke out very definitely about this. What changed lately both with the people, and with rulers? And what to do to the ordinary person in a situation when he is being robbed and deceived constantly? Neither Plato, nor anyone else, has yet been able to comprehend the reasons for the stability of an unfair state system, that is, the impossibility of a transition to a just state, although there is an answer, and it can be found below.

I

Until now, the question of whether collective or individual leadership is more effective has not been resolved more or less adequately, as well as - how this problem was solved and is being solved at the level of state government, and why the aspiration to the fair state in any way does not lead to sought?

Still the famous philosopher Plato of Ancient Greece in his work State almost 2.5 thousand years ago noted the main types of government with collective and individual management, of which he identified three real, besides his ideal state - under the control of the wise philosophers, and timocracy - the state with warrior-rulers, such as Ancient Sparta, which now does not appear anymore, not counting the relatively short-lived juntas in underdeveloped countries.

It is oligarchy, democracy and tyranny. The worst of them Plato recognized tyranny.

Indeed, it is difficult to disagree with him, having familiarized himself with his brief description of the tyrant: But when he has disposed of foreign enemies by conquest or treaty, and there is nothing to fear from them, then he is always stirring up some war or other, in order that the people may require a leader What a blessed alternative, I said: - to be compelled to dwell only with the many bad, and to be by them hated, or not to live at all!... And the more detestable his actions are to the citizens the more satellites and the greater devotion in them will he require? [1].

The reliability of his abusive words, characterizing tyrants, is confirmed by Platos attempt to collaborate with the Syracuse (Sicily) tyrant Dionysius Junior for the sake of building an aristocratic, just state under the wise guidance of philosophers, as a result of which he slightly not set off towards the forefathers, but somehow survived. Those interested will be able to learn more about the vicissitudes of Plato's life on Internet.

Plato ranks democracy a little higher than tyranny, but not by much, believing that it is precisely because of its proximity to the crowd with all its stupidity and abomination that democracy inevitably produces tyrants: And then democracy comes into being after the poor have conquered their opponents, slaughtering some and banishing some, while to the remainder they give an equal share of freedom and power; and this is the form of government in which the magistrates are commonly elected by lot This, then, seems likely to be the fairest of States, being an embroidered robe which is spangles with every sort of flower. And just as women and children think a variety of colours to be of all things most charming, so there are many men to whom this State, which is spangled with the manners and characters of mankind, will appear to be the fairest of States how grandly does she trample all these fine notions of ours under her feet, never giving a thought to the pursuits which make a statesman, and promoting to honour anyone who professes to be the people's friend I replied, which, as they tell you in a democracy, is the glory of the State and that therefore in a democracy alone will the freeman of nature deing to dwell the insatiable desire of this and the neglect of other things introduces the change in democracy, which occasions a demand for tyranny loyal citizens are insultingly termed by her slaves who hug their chains and men of naught; she would have subjects who are like rulers, and rulers who are like subjects: these are men after her own heart, whom she praises and honours both in private and public. Now, in such a State, can liberty have any limit?... And above all, I said, and as the result of all how sensitive the citizens become, they chafe impatiently at the least touch of authority and at length, as you know, they cease to care even for the laws, written or unwritten; they will have no one over them Such, my friend, I said, is the fair and glorious beginning out of which springs tyrant This and no other is the root from which a tyrant springs; when he first appears above ground he is a protector having a mob entirely at his disposal, he is not restrained from shedding the blood of kinsmen? [1].

Plato puts an oligarchy over democracy in relation to moral qualities, apparently because of its lack of obvious bloodthirstiness and stupidity, but he despises this system in the same way as democracy and tyranny, since oligarch-rulers are only concerned about the thirst for profit at the expense of the people, and absolutely indifferent to his needs, trying to satisfy only own indestructible greed: A government resting on a valuation of property, in which the rich have power and the poor man is deprived of it They next proceed to make a law which fixes a sum of money as the qualification of citizenship; the sum is higher in one place and lower in another, as the oligarchy is more or less exclusive; and they allow no one whose property falls below the amount fixes to have any share in the government. These changes in the constitution they affect by force of arms, if intimidation has not already done their work First of all, I said, consider the nature of the qualification just think what would happen if pilots were to be chosen according to their property, and a poor man were refused permission to steer, even though he were a better pilot?... The inevitable division: such a State is not one, but two States< the one of poor, the other of rich men; and the are living on the same spot and always conspiring against one another Well, I said, and how does the change from oligarchy into democracy arise? Is it not on this wise? The good at which such State alms is to become as rich as possible, a desire which is insatiable?... [1].

Judging by the above fragments, over the past thousands years only the external form of government, or rather, its name, has changed, and the essence, noted by Plato, hardly strongly changed.

Therefore, those in power and all their minions always obscure the essence of power because of its unsightliness.

Indeed, for all types of government, quite adequately indicated by Plato, in power inevitably find themselves scoundrels, which are distinguished only in the degree of stupidity and bloodlust.

Indeed, for all types of government, quite adequately indicated by Plato, the rascals inevitably appear in power, which are distinguished only by the degree of stupidity and bloodthirstiness.

Of course, no power elite can admit this, and for the most part it is quite successfully humbugs the people, because it knows that the working people do not read Plato.

So it turns out that the people only do that they tolerate these parasites in power. But sometimes his patience comes to an end - power is overthrown, but only so that the nominees from the people again join one form or another of power, which was designated by Plato, becoming at times parasites worse than before.

The example of this phenomenon is the recent events in Ukraine.

The overthrown quasi-tyrant Yanukovych was replaced by the rampant democracy led by freely elected parliament. Through short time this revelry somehow was imperceptibly transformed to the real power of the few rich men, who divided among themselves the territory and richness of the country which interested them only as objects for pumping out of profit. The parliament began to represent interests especially of these oligarchs in the person of their representatives bribed or directly entered by them into it. So, the fertile Ukraine became the arena of the direct oligarchical robbery, and a third of its become impoverished population was forced to migrate at the different countries just to somehow feed themselves.

It is curious that earlier almost all of the current Ukrainian oligarchs were quite law-abiding and seemingly good people, but they quickly lost the positive, having appeared in power and with money.

Approximately by the same, but more bloodthirsty were in the recent past typical representatives of the people's depths Stalin and Hitler.

Democracy brought these ordinary people to a surface that they were greatly muddied by their own weak education and the susceptibility for this reason to a considerable degree to false and bloodthirsty ideas, supposedly pointing the way to a just society. Competitive struggle with similar personalities, possessing a short-sighted but nimble mind, strong will, cunning, insidiousness and good organizational skills, under the circumstances, revealed their advantage in the degree of usefulness for the leadership of these properties, having allowed them to become actually by tyrants. In accordance with the signs of tyrants noted by Plato, they only and did, what they intrigued, waged wars with neighbors and with their own people to maintain power and maximize its spread.

It is quite curious also the demonstration by history of the fact that democracy from all main three types of government is most unstable.

In particular, in Russia democracy lasted only a few months of 1917, after the February overthrow of Tsar Nikolai Romanov.

In Germany, after the First World War, democracy lasted a little longer, but managed to ruin both the economy, and all basic institutions of the state, down to morality, which resulted in the ascent of Hitlers not quite adequate adventurer to the top of power.

In the United States and other developed countries of capitalism, which are externally being represented democratic, in fact, at the helm are the few oligarchical clans. They managed to adapt to fool the people around by the presence of typically ostentatious attributes of democracy in the form of allegedly independent parliaments, vessels, the press, and actually they anxious only with thirst of a profit, at the same time creating the illusion of a just and materially secure life among the populace of their countries, not only by the propaganda, but also additional feeding of the population by allocating significant funds, stolen from countries of the Third World, dependent on them, rich with natural resources, such as Russia, The countries of Africa, Latin America, and some countries in Asia.

These dependent countries are even farther from the power of the people, than the developed countries.

In effect, they are divided into two categories: some of them copy quasi-democracy of the developed countries, but with rather low cultural and economic level of life (Argentina, India, Brazil), since the population of these countries is captured by the intentional massive low-standard cultural propaganda from the developed countries, and the power elite can rob only own people; another category of dependent countries is slipping into quasi-tyranny, represented to one degree or another by autocratic regimes, not only because of their economic weakness, but also due to the low educational and cultural level of the population (Turkey, Syria, Pakistan).

In fact, in all these countries oligarchic clans of developed states and transnational corporations are dominated under various showcases, easily controlling the local corrupt power elite - at this, the elite is enriched, and the population grows poor even in countries with rich natural resources, a scandalous example of which is a number of countries in Africa, as well as Russia.

As for China, this human anthill, which has suspended its development for many hundreds of years, is trying to make up for lost time allegedly under the flag of socialism, being in fact the cruel tyranny of the collective type - the tyranny of bureaucrats of the communist party, which, on the one hand, fools the heads of the population by socialist slogans, interspersing them with maxims on the exclusivity of the Median Empire, and on the other hand, deliberately keeps the vast majority of citizens for greater obedience in an illiterate or semi-literate state. Along with that, like any tyranny, this empire is trying to get through everywhere, using, however, by basically non-military methods to take control of the whole world, having pushed aside the weakening Anglo-Saxons from this control.

Therefore, as Plato rightly remarked, the scoundrels of the lowest class are everywhere in power.

Therefore, as Plato rightly remarked, the scoundrels of the lowest class are everywhere in power.

Till rather recently, they masked of themselves by their aristocratic origin, that is, a certain chosenness, although in fact they originally came from the yard people who were running with the parcels from the rulers.

Now they represent of themselves by highly educated intellectuals with doctor's degrees, nevertheless, containing inside the same blood-thirsty essence without which, however, they would not manage to keep in power.

Plato was unable to explain the inevitable belonging of only scoundrels to those, in power, who, however, are forced willy-nilly to manage their countries, which they do not succeed too well due to concern for other interests.

Plato was also unable to explain, why it is impossible - to establish management, a fair for all, although he himself has been convinced in practice of the futility of this attempt.

II

Let's try to make it, the benefit we have for the solution of the given problem certain prerequisites which are as follows: in human beings there are two components of consciousness - the lowest, often called unconscious, or subconscious, and the highest consciousness, or self-consciousness. the level of which can differ significantly depending on the degree of development of the person or his communities - take, for example, the person of the Stone Age and the current Nobel laureate, - the level of consciousness and in that and other case significantly other, however self-consciousness is present both here and there, without disappearing anywhere, but the lowest consciousness, which is responsible generally for functioning of an organism (body) to hold it in a live state and to do it by adequate concerning stay of a body in the environment as well as to fix and spread an organism in the environment, remains almost invariable, i.e. does not depend on time.

Both these components (hypostases) exist and act in the body and through the body in an indissoluble connection, but the highest consciousness is incapable to exist without the lowest, as the last is responsible for preservation of the living being in the environment - it is impossible to do without this, and the first above all - for conscious and design activity of a being as individually, and in the human communities which are in a certain environment, and other natural beings always do without self-consciousness.

It is these deep entities in the form of the lowest consciousness and highest consciousness, hidden and intertwined in every human consciousness, and, consequently, in the public consciousness, with all their antagonism because of the need to solve various problems for the most part contradicting each other, really determine development of human communities at any stage.

If the relationship between people on the basis of self-awareness slowly but steadily develops, then the lowest consciousness in the person remains unchanged.

Therefore, the ideal persons do not appear, and the lowest consciousness, despite any form of its disguise, acts at any stage of the development of human consciousness, being expressed in deep-rooted egoism (egocentrism) personal and corporate, hypocrisy (masking), suspiciousness (caution), contempt for people of other circle (mistrust to other communities), animal instincts concerning an opposite sex, etc. [2, Chapter 3].

As an example, can result in the manifestation of the antagonism of the lowest and highest consciousness is not in the class struggle of the oppressed masses and bloodsuckers-oppressors, - in those and other dominate the lowest consciousness, thereby stimulating mainly the struggle for survival, but not for the development of the community, - and informal intellectual opposition and the ruling elite, that mostly represent the struggle between the highest and lowest consciousness.

The low level of self-consciousness of the power elite and the structures adjacent to it, which is limited, as a rule, by pragmatism, leads to the dominance of the lower or animal consciousness, for which the main feature is a sense of self-preservation, seeking not to lose anyway consumption of sensations, preferably the most pleasant, at the expense of the rest of the population, on which to representatives of the imperious elite to spit, but, nevertheless, the awareness of their own position points them, that, having lost or having destroyed this miserable, according to them, folk, they will lose a basis of own existence, and this fact force them, creaking heart, somehow to interact with it [3].

The main characteristics of representatives of the operating elite of the state and the reason of their emergence stated above, exclude long presence of persons at it with the high level of consciousness, that is with self-respect, altruistic, noble, honest, serving with total dedication. If such people fall into the elite, their fate cannot be envied: they either relatively quickly are removed under false pretenses from this highest layer of the state, or descend in their self-consciousness to the level of ordinary scoundrels, hypocrites and rogues, who have a highest form of consciousness, pushed back largely to the role of the subordinate to the lowest consciousness.

Therefore, the main reason for the low moral quality of the representatives of power elites is the dominance of hypocritical rascals in them instead of normal people, which always happens through the natural selection into power of energetic, communicative, selfish, obsequious and generally sane crooks, who simply, like animals in corresponding niches, is easier to survive and adapt to life in a jar with spiders, what, in essence, is any power elite.

Similar predominance of animal dominant consciousness over altruistic self-consciousness, giving them a lot of advantages over other categories of the population, means that only such subjects are in power. This phenomenon is confirmed by the fact that after all the upheavals that ended with the annihilation of the former representatives of the authorities, as known from history, exactly the rascals invariably turned out to be power, and its hidden essence was being revealed sooner or later by their further actions, which amounted to deceiving and plundering their own people, as well as wars with neighbors.

As for the possibility of a fair state, history showed at first glance a strange phenomenon: all the upheavals and revolutions eventually were leading to the same antagonistic system.

The same supposedly socialism turned out to be the tyranny of officials with all the "charms" of this system - the struggle for dominance with neighboring states, often ending in wars, the poverty of the population, ruthlessly robbed by the ruling elite as for profit as well as - for the maintenance and development of huge -relative to the population - armies and power structures.

Therefore, the emergence of a just state cannot be expected: the development of society can be carried out only within the framework of antagonistic relations. And these relations are not laid in the struggle of the poor with the rich, who, even having exchanged places, leave everything as before, being only an external factor in the latent activity of human consciousness, i.e. an eternal struggle of his egocentric lowest (animal) consciousness and his altruistic, basically, highest consciousness (self-consciousness).

It is the struggle of these contradictory beginnings basically ensures the accelerated development of society, which we are observing, despite the abomination of those in power and the passivity of the inhabitants.

And yet how and due to what the power elite of more or less developed states manages, both earlier, and now to fool own citizens, that even the not-so-stupid German philosopher Hegel recognized modern for him Prussian state as acme of perfection.

III

Naturally, the designated by Plato, so defective systems of board demanded the improvement for convenience of the authorities: if to deceive and rob the people, then with gloss and grace, that the people did not wish revolution.

At first - it is Middle Ages appeared a dual system of board: good tsar (king, sultan) and bad boyars (ministers, viziers).

However, the system of deceiving the working people can work quite effectively only misleading the dark and cowed people, but it is not suitable for a more or less educated public.

It was necessary to work further on improvement of the "construction" of the power in order to it was revolts and indignations less, and at the same time it would be possible not only to enjoy the power, but also it is quite good to scam for creation to himself and posterity of the maximum comfort.

And this construction finally turned out in full splendor - people only squint, but not were particularly indignant.

The proof of this is the absence of revolutions in England for more than three hundred years, and in the USA for about 250 years: in these countries this construction was implemented for the first time.

The essence this, the most effective of the existing systems of the deceit of the population, consists not only in a touching unification of the power, church, law and press with feeding of one copper, however, in the different portions. This is by itself.

The main thing that was done was the choice of the best, or rather, favorable for power in the eyes of the people of the established systems of government, that is, the one that most effectively disguises the parasitic essence of the power elite, the core of which is always the oligarchs under capitalism, and the bureaucrats under socialism, distributing among themselves the economic and military spheres of influence for their own benefit. It is favorable for power and decent-looking fragments in a slightly modified forms for the introduction in the misconception of the population were chosen from the classical oligarchy, democracy and tyranny with their Association in a single, spinning without interruption, the whole.

From tyranny there remained a monarch (president or prime minister), whose powers were no longer unlimited, but in places greatly curtailed. Nevertheless, for the people he remained the familiar center of power, which can be appealed to, although, in general, any appeal does not affect the change of the essence of power.

Democracy as a people's power was represented by a parliament elected from all segments of the population that these layers so as not to be offended, but - at first - with different representation, allegedly because of the greater preparedness of some sections of the population (educated and wealthy) for selecting the most effective and competent deputies in their legislative decisions, although this is only an appearance; besides, it was actually saved the property qualification in favor of representatives of those in power, possessing the considerable capitals, who, having numerous opportunities to bribe voters or cheat them with the help of a corrupt press, do it every time; alon with that the imperious elite reduces by various ways activity of opposition to empty debates, and the most part of opposition to the authorities represents, in fact, the same imperious elite under other banners. The democratic system of government is allegedly confirmed by a periodic change of power through its re-election after a certain period. This replacement does not really change anything - again the barons of capitalism remain in power, although, of course, there is a constant struggle between them for those or other advantages that power gives or closeness to power gives.

The oligarchy also did not disappear, but hid itself under the veil of financial flows in the economy, as well as - the bureaucratic crowd of managers. It is the oligarchs, whatever they are called, control financial flows, extracting money from numerous financial bubbles, exacerbating the problems of the economy and lowering the standard of living of the population. They can also be either deputies or advisers, be in the opposition, or even in the shade, but, nevertheless, they are always secretly at the helm of economic and politic under various pretexts, and all other allegedly rulers, as a rule, do not dare significantly depart from their proposals. The oligarchs themselves are doing what they think is advantageous for themselves, little taking into account the authorities. They actually determining the foreign and domestic policies of the state, no matter how inflated the cheeks of the removable presidents and Prime Ministers in front of, as a rule, irremovable oligarchic clans.

Thus, similar decoration of power turned out to be beneficial to the richest representatives of society, who by no means lose their influence under any external form of government, be it the constitutional monarchy (Great Britain, Sweden, Denmark, the Netherlands), the presidential republic (France, USA, Russia), or the parliamentary Republic (Italy, Germany, Australia, Canada).

Practice approved this approach. Its pioneers (England and the United States) have not had revolutions in the past few hundred years.

Here so effectively it was succeeded to organize management in a number of the countries and the people there not that it is happy, but also is not indignant especially. Therefore, these parasites-oppressors cannot worry to especially in this regard.

Moreover, in addition to the new system of governance dispersed over most of the existing states, a shadow transnational power has also emerged, which some conspiracy theorists incorrectly call the backstage that rules the world.

Of course, nobody rules the world it somehow in itself is capable to exist and copes though the discontent with this existence is available, but also will be hard to chide this world in absent of a certain pleasantness.

In particular, there is little joy for the majority in the fact that for the most part the people have been getting poorer recently, unlike the oligarchs, who are getting all richer.

These crooks still manage to quietly fill their pockets with the help of transnational networks to indecent - trillionth - limits: from the mafia to the financial tycoons, who have risen over the past few decades thanks to financial bubbles.

But the world does not stand still, and the time of these mostly intelligent scoundrels is already ending not only because of the impossibility to further inflate financial bubbles, not only because of the cessation of growth in consumer demand, but, first of all, due to an increase in the number of erroneous decisions made by managers on the basis of secondary manifestations of reality, while the main turning points remain hidden.

Similar behavior is characteristic of all complex systems.

In the concentrated look the researcher of this problem J. Forrester in the framework of large cities estimates it as follows: In such situation when casual symptoms are accepted as the reasons, the person directs the efforts to elimination of symptoms, but thus the true reasons remain unaffected. Such action is inefficient, or it leads to situation deterioration [4, p. 118-125].

In the situation of information collapse, there is no time correctly to determine the causes of deteriorating system behavior, and random symptoms are taken for them.

And the fact that the information collapse for civilization has already begun is evidenced by the avalanche-like growth of information flows, in connection with this, the number of errors leading to one or another crisis situation began to increase, the number of which also grows with the growing aggravating consequences of their inadequate resolution, and the existence of such complex and multi-level system as civilization in its former form becomes problematic.

The true causes of the changes, as shown by J. Forrester, are difficult, and often impossible to identify for complex systems, and for such an extremely complex system like civilization, such changes are unlikely to end peacefully due to the real impossibility of an adequate and full processing of the avalanche-like information flow by the human brain, with which the brains of managers can no longer cope physically in the course the accelerating current time of flickering events, especially since the main decisions must be creative, that is, turning-new, to which, alas, arbitrarily powerful artificial intelligence cannot point out, since it is limited by programs of formal-logical content that are introduced into it by the same people.

Therefore, inevitably there comes a moment when the main centers of civilization cease to cope with the avalanche-like flow of incoming information - the processing speed of information begins to lag behind its receipt.

Naturally, the number of inadequate decisions is growing sharply, and some of them may well be fatal, that is, lead to an environmental disaster or war that will destroy all the achievements of civilization.

Is it necessary to look for those responsible for this course of events?

It is impossible to stop the growth of information flows in the conditions of technological civilization with its inventive itch, as well as to remove the creative component from the human mind that produces such technical innovations, with the consequences of use which the organizing and managing centers of civilization are no longer able to cope.

Everything is going as it should, and cannot go any other way. Then there will be nothing at all. Does anyone even need this? In addition to the beingness, given to us, which many may not like, and nothingness (unmanifested infinity), from which there is no obvious news, there is nothing more. Beingness is being built on development, but in reality development cannot be continuous. Interruptions and updating of the current events are required, which, incidentally, regularly occurs both in nature and in technology.

As for the state management, the parasitic nature of power cannot be changed due to the features of the contingent aspiring to power shown above, which, in part, was noted by Plato. Only idealists and socialists hope to change this nature.

Therefore, it makes sense to go about their business, not forgetting, however, every day about the fight against these parasites. Otherwise, they will finally hook everybody and take all remnant away, because they dont know the edge and dont think about the fact that they chop the branch on which they sit.

Bibliography

1. Plato. Complete works. Republic. Book VIII. Hackett Publishing Company. 1997.

2. Nizovtsev Y. M. The driving force and source of development of the person and his communities. 2018. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.

3. Nizovtsev Y. M. It's the other way around. Answers to tricky questions about interesting things (Collection). What to do to us with the officials? 2019. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.

4. Jay Forrester. Dynamics of development of the city. M. "Progress". 1974, p. 118-125.

Chapter 17.

The casus of free time.

Dreams about free time at the real triumph of robots and computers turn into the search for at least some occupation, so as not to fall into prostration. Than, all this threatens us? And what could be the solution?

Over the entire period of civilization's existence, the overwhelming majority of the population, occupied from morning till night by forced labor or compulsory labor for feeding, had only to dream of free time.

Karl Marx, who did not fail to notice this circumstance, even made the goal of the quest for communism precisely the acquisition by each person of free time, far exceeding the standards of compulsory labor, in the hope of a gradual humanization of the natives.

According to him, in the end there will come such a stage in the development of society when "the measure of wealth will be ... not by any means working time, but free time" (vol. 46, part II. P. 217).

This remarkable prospect of freeing himself from labor efforts in gaining wealth has attracted so many supporters to his social theory that since then the world community cannot calm down under their onslaught.

What really will happen to the population if it receives the desired product in the near future?

To answer this question, we must first deal with the main strata of this population.

The people, or the entire mass of the population of each state is divided in accordance with the correlation of types of consciousness among individuals into the following main categories: ordinary people (philistines), representatives of imperious structures and other leaders (elite), informals-intellectuals (intellectual nonconformists).

We will also say something about the other strata of working and non-working persons below, but first we will outline those, which are indicated above in their relation to free time.

The weak development of self-awareness and the equally weak manifestation of the lowest (animal) consciousness (low level of dissatisfaction of consciousness in both cases), which are in a balanced state, characterize the main on number the group of any communities - the so-called philistines, diverse in professions - from the baker and the farmer to the paramedic and clerk.

The consequence of such weakness is their insignificant interest in any enterprise, that is not directly related to their well-being.

As a rule, high intelligence, which appears not only due to the possession of innate abilities, but is also developed and strengthened by long study, participation in various educational programs, the pursuit of hard-to-reach goals, such individuals are not peculiar not only because of their lack of high aspirations, but also due to the influence of the mediocre or the philistine environment, absent the accessible social elevators, financial means for education and etc.

Thus, the philistines are united in the following.

All members of this most significant layer of each community are guided mainly by their own reason and experience: preoccupied with themselves and their own well-being, they do not aspire to either high or low goals, limiting themselves to the desire of a hassle-free and well-fed life in which it are desirable see troubles only on the monitor screen.

The philistines do not feel the desire for new at the expense of their own efforts, seeking a more comfortable state of life from the position of simple acquisition and consumption of finished goods.

This, the most significant part of the population is engaged in daily monotonous work, and practically has no prospects for any other kind of activity, that could contribute to the development of self-awareness among these masses.

The habitual standard dictates to these people to live as everybody, consuming what is, creating around itself an environment of artificial and natural objects in order to regularly to update it, finding satisfaction in this incessant process.

Such persons avoid participation in any social movements, being interested only in own well-being, but avoiding any risk.

They do not resist the authorities and avoid any extremism, but only until their survival is at stake - having realized this, they will sweep away everyone and everyone without any hesitation or reflection.

If to dig more deeply and to assume that own time of each person is process of receiving and information processing in which he more or less consciously participates, then any philistine due to the relatively low cultural and intellectual level, determined by the weak development of the highest consciousness, is inclined to consume information flows corresponding to this level.

Therefore, their novelty is limited to stupid television shows or gossip on the Internet.

Something more complex, new in science, culture, history, technology, which is required not without difficulty to comprehend, the philistines do not allow in their skull box.

Therefore, one should not be surprised at the incident of such a utilitarian use of their available free time.

Nowadays, free time for the philistine, first of all, means a blessed deliverance from any labor efforts, provided, of course, the amount of the salary, pension or other allowance given to him is enough both for pro-feeding, and for some pleasant, but not very much subtle pleasures.

In Europe and the United States, by now, almost non-working subjects-inhabitants by no means of retirement age have appeared, by whom have enough living allowance, and these persons have been already accumulated more than a dozen million.

It should be noted that the division and automation of labor quickly leads to the fact that soon the vast majority of the population, at least developed countries, will not need to participate in the production of goods and the provision of services.

So what will these former workers-philistines do in their free time they finally acquired, which Karl Marx dreamed of?

Yes, the same thing that they are doing now because there are no other interests besides those noted for them, and only a few of them literally break out of this swamp, whose viscosity is due to the weakness of their consciousness.

In the best case, they dance, multiply and have fun by all sorts of other simple ways, for example, playing cards, basketball or dominoes, as well as embroidering with a cross.

At worst, they drink, are fond of drugs, are at enmity among themselves, and the most aggressive of them try in the different ways including terror to seize upon the power, in order to yet with great success to kick their fellow citizens.

What it is possible to explain so sad phenomenon which is obviously contradicting Marx's ideas with?

Some biologists-evolutionists, in particular, Savelyev S.A. (book "Cerebral Sorting"), consider such catastrophic final natural, stating the following: " the mankind already created perfect ways of the behavioral selection, which will destroy our consciousness and will destroy the reason traces without any additional efforts".

Naturally, this statement is too strong, since consciousness, without which all become by nothingness, is indestructible in being, unlike a person and his civilization, but nevertheless, the fact of degradation of this part of the population is obvious, and the degradation only will grow for the philistines first of all, due to the underdevelopment of their self-consciousness, which agrees merely on a well-fed and trouble-free life, during which free time can be used mainly for entertainment, and not merely on biological and evolutionary reasons, since the person was being largely separated from the animal world long ago , and will never return to it, i.e. he do not become as the animal again. The guarantee of this is his self-consciousness, which, having appeared, will not go anywhere, no matter what.

The following significant groups of the population can also be attributed to the philistines by their main characteristic - weakness of consciousness

One of them consists of non-working pensioners.

The depressing circumstance of getting into the environment of philistines earlier even quite fairly clever and rather developed persons is caused, with rare exception, by a rather rapid drop in level of both their lowest and the highest consciousness.

The explanation for this is simple: with age, the functioning of the brain deteriorates, in particular, it is falling memory, quick of the reaction, quick wit, acuity in understanding one's own place in the world. Force, dexterity, enterprise, and, therefore, competitiveness in comparison with younger individuals are also declining due to health problems.

In addition, a retired person is far from young, which means that he becomes more apathetic, indifferent to everything due to the lack of prospects, except for impending death.

Therefore, for example, public life interests him only from the standpoint of maintaining stability, if, of course, it exists, but any changes, whose essence he does not understand and which he can no longer adapt to, are only disturbing him.

Naturally, a pensioner in this respect becomes both selfish and conservative.

However, like other philistines, pensioners are, albeit a dormant, but the formidable force that can sweep away any power if it tries to deprive them of a stable and trouble-free existence, as a result of the dissatisfaction of the lowest consciousness, which they have not lost, and which reacts harshly to a significant deterioration in living conditions

As for a factor of the obtain by them of the free time, which frees them from burdensome work, seeming from the side as the positive for pensioners of, use of this time for most of them is or especially utilitarian, like digging in a kitchen garden, or it is just killed for thoughtless entertainments.

The term "life in front of close death", used in relation to pensioners, speaks for itself.

Therefore, pensioners try, who how, to distract themselves from thoughts of not so distant demise, impending illnesses and coming helplessness.

Some spend all their time and miserable pensions for permanent treatment, believing at the expense of this dubious action they will delay themselves in a new and largely incomprehensible world for them, unreliable and offensive to the still preserved dignity.

Others kill time by growing cucumbers in the summer, and in winter they seize these cucumbers for drinking the strong drinks, bringing themselves to a complete dullness.

Still others spend days tapping dominoes with their knuckles, not wanting to think about anything at all, since now there is such opportunity.

The fourth borrow their time with the composition of complaints to the wrong actions of all bureaucratic instances without special hope for proper response.

The most optimistic dance and sing in the corresponding circles, and the cleverest write novels and stories, which no one needs and uninteresting, posting them on the Internet.

The rest are trying to find at least some kind of work to think less about their sad fate.

Housewives, who also represent a significant part of the philistines, do not think at all about how to take their free time because they practically do not have it.

Their wisdom lies in the fact that they instinctively feel tricks of liberty, including free time. Therefore, they continuously cook, clean, wash, raise a husband and children, and in the rare moments of rest they sigh and look at a strange world through a window or a TV screen.

Nevertheless, the philistines are the main soil for formation of intellectual and imperious layers; representatives of these layers are being grew from this soil accidentally, hereditary or thanks to these or those proficiency, competence or abilities which raised them above the average level, and this soil they can ruin or improve as the people masses are, as a rule, passive, because of the load by the monotonous work for survival and nourishment; stagnant traditions; religious delusions; predispositions due to the low cultural level to the negative impact of the active propaganda of information frauds, even more fooling the people; the lack of the adequate education and upbringing, that does not allow it to use in large quantities social elevators and to set before itself the high purposes: similar sad and gloomy life does not promote transformation of all mass of people into bright, educated, cultural, creative, vigorous and sociable persons at all.

Similar people stands out only a few percent.

Thus, the faceless mass of the population outwardly acquires development in the person of their representatives in power and in informal-intellectual opposition to power.

Informal intellectuals, pursuing basically the goals opposite to the goals of the representatives of the power elite, are forced to appeal to the people, proving their rightness and anti-people of the elite-oppressor, which, in turn, must justify itself and stigmatize by shame of the rotten informal-dreamers who can only speak, not rule and predominate.

Informal intellectuals should be understood as not indifferent people of intellectual labor, intellectuals of various kinds, as well as relatively few representatives of the rest of the population who managed to somehow rise in their self-consciousness to the level that dictates them an aversion to the immoral and self-serving behavior of the power elite.

Informal intellectuals have the hope of reorganizing society in the direction of harmony, that is, equality, fraternity and at the same time liberty, without understanding that liberty always resists to equality, justice, destroying any stability. But this hope for harmonious world order can never disappear in their blissful consciousness: they as true humanists, are not capable to believe that horrors of our world cannot turn into prosperity of each person and all mankind eventually.

Informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant higher consciousness, - have never joined and will not join to the hypocritical and self-interested governing elite of the state. Already reached level of the highest consciousness, putting material benefits on the last place among life values, will not allow them to commit similar. Therefore, they will always expose the unscrupulous, hypocritical and thievish individuals in power of this world, to fight for the rights and civil liberties of workers, involving them in this fight as much as possible widely.

Thereby, their opposition to imperious elite does not allow society to freeze in place, being reflection of antagonism of the lowest and highest types of consciousness in each person.

The struggle between them when the passive behavior the most part of the rest of the population occurs continuously with the dominance of a more energetic governing elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.

Thereby, the people, willy-nilly, are involved by energy of this struggle into a forward motion, which can also be evolutionary at the consent of the power elite with the opposition from the nonconformists-intellectuals to certain compromises in the interests of the working masses, but it can jump into a different course if there is no such agreement, which is reflected in the public consciousness as a clear injustice, transforming into a more or less successful attempt to remove the ruling elite from power upon the occurrence of suitable conditions.

As for free time, the informal intellectuals practically do not have it because of the inescapable desire for continuous care for the people and the world, believing themselves to be Atlanteans, who should not give up, supporting, as it seems to them, the "roof of the world."

Lacking sleep and incessantly worrying, they devote their entire time, thanks to the elevated level of their self-consciousness, striving for the good for all without exception, development of improvement of social, interracial, gender and other relations only in order to approach the world to the final harmony and universal happiness, branding at the same time any authorities who, in their opinion, impede this in every possible way, corrupting society by chronic embezzlement, mediocre governance, arrogance, overconfidence, deceit and hypocrisy.

The authorities, mainly spitting on their opponents, continue to decompose, quietly making a significant part of their working time non-working, for example, for travel under the pretext of sharing experience with foreign colleagues. The bosses live in expensive hotels, tasting fine wines and expensive dishes of the "high" cuisine.

The bosses are also intriguing, upholding the "bread" places won in the struggle against rivals or striving for even more "bread", and along with that they grovel in every way before the higher authorities.

As a result, these forces categorically aren't enough for self-improvement, about which Karl Marx said.

And this is not surprising, since there are always subjects with a somewhat higher level of the lowest consciousness, which in this case can cause them to strive not only for a well-fed, calm and prosperous life, but also for dominance among similar of themselves. Taking away from the highest consciousness the appropriate share of intelligence, which includes increased ingenuity, and from the lowest consciousness speed of reaction, quite good strong-willed qualities and energy, skill to communicate, sufficient dexterity, cunning, insidiousness and unprincipledness, these individuals get advantage before the others - more inert members of the community in the form of philistines, highly moral intellectuals of all sorts and other relatively sluggish or anxious with another matters of members of the population, who are not able to deftly push aside or slander a rival, as well as really enjoy the humiliation of the subordinate, and at the same time endure the mockery from the side of their superiors.

The lack of intelligence at the persons, broke into the power elite, is compensated by the involvement of numerous advisers, but because the decisions eventually have to be taken them, insofar they, as the true creators of their own happiness, initially consider their activities from the position of personal (corporate), and not the people's good, with a roll in the direction of retaining power, gaining a greater degree of their own dominance and the acquisition of all kinds of privileges, clogging up in addition to it the various management and economic structures with own mostly incompetent offspring.

Therefore, the hopes of naive masses to correct these moral freaks, cunning, hypocritical rogues, representing the power elites of various states competing with each other, have no basis, regardless of the structure of the state and its degree of development - from despotism to parliamentary democracy.

For the presentatives of the power, a dominant inevitably is the lowest consciousness, that is, in their consciousness there is a clear lack of awareness of themselves as self-sufficient personalities and not as consumers. Power and practically the unlimited access to privileges and property belittles them so much that they see in the masses only a source of wealth for themselves and a field for the manifestation of their own low instincts. However, fearing the anger of the people and the counteraction the informal opposition, they are forced to resist anarchy, retaining, in particular, through reforms, the order that ensures the functioning and development of society, but, naturally, not from noble motives, but only from a sense of self-preservation.

It is because of the dominance of the lowest consciousness, or its monkey nature, the highest officials use one part of their free time not for their own development in its various cultural and intellectual forms, but for, in fact, farcical entertainment at expensive resorts, casinos, semi-sporting events, expensive yachts, etc., and the other part - to equip a family nest in the form of a large estate and villas abroad, which requires a lot of money.

Therefore, they willy-nilly have to withdraw money in all possible ways, mainly from the budget, that is, from the people, since they have no abilities and desire for honest ways of earning, yes, there are no concepts of honor, conscience, decency in their monkey essence: well, how cant take it away from the people, that is, the cattle, if it is possible to trample with impunity with the help of courts and law enforcement agencies, all, that is required to the power elite to be luxurious life according their monkey concepts.

The power lovers should occupy the rest of the free time willy-nilly by protection of the won place in structures of the power from competitors and it for them - the most important issue. Otherwise, instead of pleasant feeling of absolute power in relation to the large mass of the population one will have to scoff only at own wife, and then, if she allows it.

Thus, even a small bias in the direction of the lowest consciousness in his quest for domination and the best (a nice, well-fed, with plenty of entertainment) life is pushing the philistines to the transition, if not directly into the ruling elite to do this, similar persons should own by quite high dominance, - but at least in the managers, security officers, in fact, serving imperious elite and who is craftier tries to break through immediately in this elite. They perfectly understand that in this environment it is possible, without having special talents, to achieve the considerable benefits if, of course, to pay an attention only to the bosses, diligently serving them, and to neglect by the others.

Security forces from the military to the police and security guards differ from ordinary people, on the one hand, a slightly higher level of the lowest consciousness, dissatisfaction which is expressed by the tendency to aggression against the weaker, and, on the other hand, - a certain weakening of self-awareness, as a result of which they are prone to conformism, which isn't combined with self-respect.

Therefore, they prefer one or another type of service for the most part to the state with the prospect of career growth even with not too great intelligence, as well as a good salary, actual impunity for oppression and even petty plunder of ordinary citizens, even more so in peacetime to the vast majority of the security officials are not in danger.

For acquiring similar advantages, the security officers agree to endure all the antics of their usually short-sighted, rude, but cunning bosses.

Having given themselves to this rather humiliating occupation, which does not require special thought, after service they wander to their fruit and berry plots or apartments with a joyful sense of deliverance for at least some time from the vigilant eye, as a rule, of the jackasses-bosses, in order to play in the cards, watering the garden, and drinking and snacks, as well as bickering with his wife, who is always dissatisfied with the career growth of the husband.

Reading the literature and other intellectual activities are inaccessible for most of them thanks to the rapid "drying out" of the brain because of the specifics of the service, which does not require reflection, since there are a charter and instructions.

The attendants of a cult performing functions of spiritual psychologists-comforters of the flock during working time, and along with that being nothing else as the servants of the authorities, claim that give themselves to service to God about which they actually don't know anything, since God on the dogmas of Churc is inaccessible to this world.

And this means either deception or self-deception, which indicates the predominance of the lowest consciousness in them, inclined to receive benefits just so, and not according to the results of hard work, which they always try to replace by the lung, although dubious, labor.

All this indicates the considerable weakening at them of a self-consciousness owing to what they give themselves to the certain stranger invented, but not real and effective, and themselves lead a prosperous existence, besides, being for many by very respected persons.

But this service to God, with the exception of fanatics, is insincere in their hearts, and therefore in their free time they invariably succumb to worldly temptations, for example, intrigues, vulgar entertainments, such as rolling on Mercedes cars, or, at best, the fuss in the garden and vegetable garden.

Criminals and various kinds of lumpen, in particular, chronic unemployed, tramps, professional beggars, soldiers of fortune, have such direction into the side of the lowest consciousness that they have only a memory of the highest consciousness.

In other words, they have only not numerous formal ties with society. For this reason, they kind of return to the level of animals, more precisely, - on the level of sensations. Neither public life, nor wealth, nor the power - nothing is interesting to them.

Having suddenly got money, they immediately spend on drink or skip them, they sell their votes to anyone at an opportunity, they can kill and rob just like that, and in this regard they are even worse than animals.

Considerations of free time in their minds are associated with processes: drink, have a bite, take a walk and its nice for them to shit their neighbor.

Rentier, that is, loafers who live on interest from their capital, differ from lumpens only by the representation in their self-awareness about own value, linking it, however, not with own achievement, which are no longer or were not, but with the possession of financial or other means, that forces them in order to preserve this value in every possible way, to take care of saving capital, turning into lumpens with its loss.

It is the worries about saving capital and the thought of the terrible collapse of everything with its loss, that makes their life, seemingly filled with free time, in which they gradually decompose and become dull in various ways, along with that so disturbing, restless that everything becomes not sweet for them.

There are individuals in society, always crowded with deep feeling of dissatisfaction in relation to their environment, which comes to them from the lowest consciousness in its aspiration to creation of big conveniences to existence. However, this individualist feeling is combined with their highest consciousness, the dissatisfaction of which by insufficient public comfort, development of science and art, reaching high degree, altruistically demands to extend achievements of a civilization and culture to all.

But, at this, the lowest consciousness dominates, because the activity of these individuals are manifested mostly instinctively, without much reflections, with a minimum of reasonableness, while giving, nevertheless, the most creative persons from all living.

This category of any community prefers non-standard life situations owing to rejection of only formal-logical approaches to life - such a life for them is boring and meaningless, like working on a conveyor for tightening nuts.

True, there are not so many talents among them, but this does not depend on education and upbringing, but on the size of individual fields and subfields of the brain, as well as their combination - not too common - favorable for certain types of creative activity.

However, the specified combination of both types of consciousness at them, irrespective of existence of talents and abilities, steadily attracts them to creative activity.

Anyway, the free time for similar creative persons a pure fiction.

They always try to create, often forgetting about rest.

Grafomanians write, artists draw, sculptors sculpt with varying degrees of success, composers mix sounds to achieve a somewhat interesting combination, inventors and innovators of all kinds create new devices, programs, receiving, however, often the same bike, but all they and other creators of the new or unusual, despite the mostly depressing results of their creative efforts, dont want to join the ordinary civil swamp, being intoxicated by the apparent for them the transformation of the world and society, especially that the civilization level, indeed, is growing both culturally and technologically thanks to the efforts of representatives of their company, and not someone else.

Naturally, they are proud of this, and if suddenly, for reasons beyond their control, these creative ardor is withdrawn, then life loses all meaning - it remains only to get drunk every day or shoot in oneself, as was done, for example, by Hemingway, Mayakovsky, Fadeev.

It should be noted, however, that when the lowest consciousness dominates, then at lowering the level of self-consciousness, which goes over a certain limit, creative persons, useful for the development of society, turns into adventurers and scammers who begin to use their non-standard and effective approaches to solving various problems either for their own entertainment, or with selfish intentions.

Slightly reduced levels of the lowest and highest types of consciousness, as well as the intellect, compared with creative persons, are quite capable of giving a whole cohort of business people (businessmen) who did not fall in their self-consciousness up to the level of politicians and other deceivers, representing mainly the power elite.

Business people are able to do a lot of things, trying it is non-standard to approach economic activity, but don't forget themselves at all, and their unselfishness comes down, as a rule, to charity for decrease of tax losses.

It is their somewhat lower level of self-awareness by comparison with true inventors and artists turns the businessmen in crisis situations into the same scammers.

True, they reject this in every possible way, but for the most part they choose exactly themselves, but not a public good.

They understand their free time, how the process of lying down on the deck of a yacht, but not too lingering, because the time-consuming procedure of making money implies, for the most part, instead of rest to preserving what was obtained, which bandits, bankers, officials and other crooks and thieves strive to take from them all time.

Businessmen who are hesitant about morality are adjoined by managerial economists just as unstable in this regard.

They know how to build good models of effective management in the economy, science and even in politics, but being on the salary from the ruling elite, serve it, and therefore, they can hardly be an ethical role model, even more so the final decisions are by no means taken by them, but by the same power elites, within which there is always a struggle for larger powers of authority, and the decisions themselves are, as a rule, produced not with position of the interests of the country, the people, but for their own preservation and enrichment.

Picking u the crumbs from the master's table, these figures console themselves for all humiliations by all kinds of entertainment in their free time, the quality and quantity of which depends on their financial wellbeing.

What can be gleaned from this brief review of factor of free time as a measure of the human liberty and initiative?

It turns out, that free time, except for a brief rest, is not at all required for eternally busy creative persons and informal intellectuals.

This phenomenon occurs because, turning all their time into a creative form of activity, they get the opportunity of searching of an exit out of limits of any established order that, of course, is more pleasant and kinder than routine entertainments, the more so similar process of conscious transformation of everything unites them with divine powers.

Thus, the dissatisfaction of their consciousness with themselves which always is present for them, is realized into the development of ways of own change by a path of the most effective impact on the existing beingness with this or that accounting of its counteraction that in itself only can provide to consciousness to express by oneself in new forms as exempts it from fetters of necessity, despite the physical and mental stay within the framework of one or another order, unlike all other representatives of the human race,

Other groups of the population, with rare exceptions, use their free time for stupid, unworthy, barren or even dangerous activities for themselves and society, at best simply killing this time, i.e. spending it in the manner of their ancestors - monkeys, which indicates the pithiness of their consciousness only during at least some kind of labor activity.

And this means, that they can only be a kind of more or less fertile soil for the sprouts of liberty, inside which exactly during the labor activity at least somehow manifests life, but not by barren soil, which they are in their free time.

It is impossible to do without this fertile soil, but it by itself is not and will not be a blooming garden of freedom, which, however, cannot exist without it just as self-consciousness cannot function without the animal consciousness.

However, the transformation of this soil into barren does senseless the existence of a small creatively active part of the population, which already finds no response from the degraded masses, and therefore the very existence of civilization becomes problematic.

In connection with the noted correlation of different population groups and free time, we consider a outlined collision briefly.

If pithiness of consciousness, that is, the lack of apparent degradation of the considerable proportion of the population is maintained any kind of the labor activity, then almost total its disappearance of it owing to automation, robotics and computerizations practically all production, transport, energy, agricultural and other processes, including the service sector, should inevitably lead the entire population, except for creative persons and some part of managers, - and their number is relatively small, - to a situation of complete immersion in "free time", which they do not know how, and do not wish to use for the goals of developing , mainly, as shown above, due to the weakness of self-awareness.

Naturally, new information from the sphere of technology, science, culture, for the comprehension which is necessary to work hard and have appropriate training, is rejected by them in the benefit of easily digestible information from the sphere of consumption, low-grade entertainment, animal pleasures, etc.

In other words, the novelty of information flows for almost the entire population is minimized, which leads to the cessation of its self-development in favor of the flourishing of animal instincts, that is, to rapid degradation.

Thus, a trend appears that opposes cultural and civilizational development.

At the same time, the transition to the computerization of almost all processes in the civilization scheme not only deprives the population of work, but also transfers control of the super complex and multi-level civilization system to standard programs with minimal human involvement.

However, the most advanced computers are not able to go beyond the scope of these programs on their own, and specialists who control the work of computer control centers find themselves unable to quickly or adequately change or rebuild these programs when the civilization system reaches a certain limit of complexity and fluidity of incoming data, both because of the suddenness of critical or even catastrophic situations, and because of a lack of understanding of the essence of the processes due to the limited resources of the human organism and, accordingly, an adequate reaction to the changes, on which the person takes on oneself the final decisions, but not the computer.

The similar situation often conducts to a decision making not on elimination of the true reasons of failures in work of both technological, and public processes which remain hidden owing to the reasons stated above it is eliminated, as a rule, the secondary phenomena or only those, which the expert can find and estimate within own intelligence and own reactions to the events,

As a result of the similar obliged symptomatic approach, accumulating errors lead to fatal results.

These may be stopping traffic, stopping the flow of energy, mass protests of the population due to incorrectly calculated reforms, the beginning of global war, etc.

This kind of situation can be qualified as information collapse, that is, the position, when the amount of incoming information begins to exceed the capabilities of the centers that process it, and the structure of the real system due to the lack of ability to organize avalanche-like incoming information in a form that adequately reflects the structure of this multi-level system remains out of the undertaken influences.

Both these cases the reduction of the novelty of information flows for the majority of the population to zero, and the receipt of information in an amount exceeding the capabilities of specialists who control the centers processing this information converge regarding a malfunction in the functioning of the civilization system.

However, if to bypass the coming information collapse by means of exception of a part of technologies from the circulation and resumption the former forms of work of the population, then it will be removed from the mode of the free time, and thereby gets the former consumption of information flows, As a result, the functioning of a civilization system can be restored, however, with significant delay of rates of development, that is, it will pass in other own time.

Otherwise, the overload of people-managed centers by fast-flowing avalanche-like information leads to the loss of control of almost all technological and social processes, as a result of which the civilization system is destroyed, that is, its own time is completed.

In this case, the highest consciousness of each person in the absence of a cultural and technological basis has not anything to interact with.

Therefore, the level of this part of human consciousness, while not completely is resetting up to zero, but, nevertheless, not drops to minimum values, and the lowest (animal) consciousness becomes dominant, since it is able to more effectively guide an individual after the disappearance of the civilizational shell in the wild, where the struggle for survival comes to the fore.

Chapter 18.

Who really makes the main contribution to the development of civilization?

It is believed that most of the discoveries that change the face of civilization are made by intellectuals, mainly solid scientists or groups of scientists, who experiment for a long time and put forward various theories that allow them to know the world, and ultimately produce many useful inventions. Is it so?

There is an opinion that the main engine of civilizational development are the intellectuals, who are often associated with the intelligentsia.

The definition of intellectuals by B. Giesen is known: The intellectuals are the discursive communities that claim the mission of constructing the collective past, present and future, that is, the production of collective identities - national, class, gender [1, p. 169-170].

The generally accepted definition of an intellectual is a person with a highly developed mind and analytical thinking, engaged in mental work, developing ideas, defining norms and cultural values for the rest of society.

The intelligentsia, in turn, is defined as the people of mental labor, such as engineers, technicians, managers, doctors, lawyers, teachers, representatives of culture and science, as well as educated employees of various kinds, who are characterized by rational activity of the spirit, the basis of which is the education, that allows live in harmony with others, while at the same time taking an active civic position.

In these definitions everything is lumped together, there is no historicism, conclusiveness, the appearance is piled on top of banalities. But the main thing is that it is not visible from them and does not follow how these progressive intellectuals-intelligentsia develop that very society.

In particular, intelligentsia who, as follows from the definition, strives for a harmonious life, rather, do not want to develop society, but rather to live in harmony with their surroundings. This means that they are close in behavior to the adaptive creatures that all animals are. But only animals do not have the highest education.

Unlike these conformists, the intellectuals, judging by the definition given by Giesen, are engaged in the development of various ideas, but history shows that these ideas, especially in the field of social relations, are often unreliable, superficial and temporary, and a significant part of them is simply erroneous, that is, with the exception of some natural-scientific assumptions and discoveries, their conclusions are not able to develop civilization either technologically or culturally. But they, using power or proximity to power, actually impose them on society, thereby inhibiting the development of civilization, and, moreover, managing to construct the past, present and future, of course, not disinterestedly and in such a way to please to the ruling class, which contains them, minus the informal opposition to the authorities, as well as revolutionaries and terrorists who are kept themselves going with other means.

However, nevertheless, someone develops civilization one way or another, since new technologies, various cultural values appear, the way of life changes, the general well-being of the population grows, etc.

This is unlikely to happen by itself, especially since both intellectuals and intelligentsia have appeared from somewhere at a certain time, since, for example, there were no such people in primitive communal groups. Apparently, there was no base for breeding these smart people - everyone only had to physically work from all forces in order not to die of hunger.

The conclusion follows: the mental work characteristic of these spiritual people requires, first of all, time free from physical labor.

And this time can only be provided by an unjust society, where some oppress others on the basis of proprietary relations, forcing them to work for themselves. It is then that the possibility of the appearance of slackers arises, not the untalented part of whom wants not only to live in comfort, being a little bored or engaging in intrigue, but to satisfy their nature, first by inventing tools, methods, designs and crafts that make life easier, and then begin to strive to knowledge of the environment and themselves, not only to improve the economy and their own enrichment, but simply out of curiosity, pure interest and the desire to decorate everyday life.

Some of them were smart, some not so smart, but all of them had one property, without which more or less conscious development of science, culture, technology is impossible, that is, a way out of established knowledge into new knowledge, namely, the ability to creativity.

Its lowest level comes down to combinatorics, that is, the combination of already known elements in other ways, the most popular products of which are chess, dancing, most architectural structures, household utensils and tools, most paintings and literary works.

Almost anyone, even children, is capable of such action.

Its curious, but the vast majority of intellectuals and intelligentsia have even this kind of creativity to a very small extent.

The intelligentsia, despite their education, is more interested in order and comfort, in general, harmony; the intellectuals, especially in the field of politics, are most occupied with intrigue and the struggle for power, and scientists and specialists work, as a rule, within the framework of relevant standards, established ideas and theories, and the most prolific analysts become professors and academicians without coming up with anything particularly new, having written many articles and monographs, pouring in them from empty into unladen or, at best, presenting facts and commenting on experimental data.

However, if you rummage through the people masses, you can find at all levels of society so-called creative people, who, of course, appear more in the educated and wealthy strata of society, not oppressed by the problems of survival. Apparently, due to the fact that this fact is striking, education is considered by the public to be the most important factor helping to cognize and create new things, despite the rather obvious ridiculousness of this assumption.

The fact is that every person who has free time can obtain the knowledge necessary to satisfy their interests on their own, without studying in general education institutions. And if he is also talented, he can achieve a lot.

An example of this are the classics of world literature Maxim Gorky and Jack London, as well as the great mechanic, architect and designer Ivan Kulibin, the founder of theoretical cosmonautics and rocket dynamics Konstantin Tsiolkovsky, inventor (161 patents) and organizer of a new approach to car assembly - using a conveyor belt - Henry Ford.

In itself, the property of creativity is inherent in every person due to his understanding of his own presence in time, which dictates him not only to adapt himself to the constantly changing environment like animals, but also to consciously change it in accordance with his own aspirations, needs, interests and goals.

Naturally, all this can be implemented both traditionally - in accordance with acquired skills, experience, generally accepted practices and ideas, and more or less unusually, showing one or another degree of ingenuity in different ways.

It is in the pursuit of non-standard ideas that creativity (inventiveness), as such, manifests itself.

It is clear that coming up with something original is not so easy, and most such aspirations for originality are limited to combinatorics, since identifying something fundamentally new requires certain natural abilities that do not coincide with the mind, are not given by education and accumulated experience. For example, for an artist this is the ability to sense the slightest shades of color, for musicians it is a special sensitivity to sounds and their overtones.

In addition, the effective manifestation of creativity in a person can only occur with a combination of quite numerous factors.

Namely, it requires such personality traits as not bad quick-wittedness, sensitivity, impressionability, decisiveness, an ability to pry, dominance, perseverance, and such personality traits as a high degree of curiosity; not necessarily, but preferably, a clear head; knowledge corresponding to awakened interests; strong will; some financial support; not too bad memory, as well as certain innate abilities corresponding to public interests and the current situation; free time, but formal education is not necessary, since self-education exists.

For example, Leonardo da Vinci, Lomonosov, Tesla did not graduate from universities, but this did not stop them from becoming the greatest of the great scientists and inventors. Moreover, the brilliant jeweler, sculptor and artist Benvenuto Cellini was a murderer, rogue and money-grubber without any education, the great composer Dargomyzhsky was a bitter drunkard.

However, all these human properties and the mentioned external features of the situation constitute only conditions for the manifestation of creativity.

Similar rare combination of necessary conditions, natural talents and the ability to apply them so that these creative (inventive) persons are able to express their creativity in outstanding results leads to the fact that these persons are being recruited not too much at all times, especially since the process of creativity and in the field of art, and in the field of technology, is quite labor-intensive, with low efficiency and quite unhealthy.

Therefore, the overwhelming majority of educated and intelligent intellectuals are either unable or do not strive for this kind of acquisition of new knowledge, but for the sake of a successful career they often imitate this process, and also to try join the company of the creative persons. In science, this manifests itself in attributing oneself to the authors of certain interesting proposals, inventions, analytics or discoveries; in organizational activities, this is revealed in promotion not the true authors of effective organizational solutions, but bosses, too often mediocre or even stupid.

The very aspiration to display creativity can differ significantly for individual persons, and it depends most of all on the natural, or animal component of consciousness.

In other words, in society, thanks to the specified combination of individuality and personality characteristics, there are persons who are always filled with a deep feeling of dissatisfaction in relation to their environment, which comes to them from the animal (natural) component of consciousness in its desire to create greater convenience for their own existence due to the initial egocentrism of animal consciousness. However, this feeling is combined with the altruism of their self-consciousness, the dissatisfaction of which with insufficient social comfort, the development of science and culture, reaching a high degree, requires that the achievements of civilization and culture be extended to everyone.

But in this case, the properties of individuality, determined by the animal form of human consciousness, dominate, since the activity of these people manifests itself mostly instinctively, without much thought, giving, nevertheless, the most creatively active persons of all living.

Although, of course, a significant role in the effectiveness of creativity is played by a kind of resonant coincidence of the interests of a given subject of activity with his natural abilities, reflected in the design of the brain, as well as the ability to use the insight procedure, which provides a break from known ideas to new knowledge and approaches.

Nevertheless, the noted combination of characteristics of individuality and personality of persons, which is based on a pronounced egocentrism of animal consciousness in the combination with a level of altruism of self-consciousness close to it, regardless of the presence of talents or even certain abilities, invariably attracts them to creative activity, although it does not always give a positive result, that is, new effective devices and systems, the discovery of previously unknown patterns, the invention of convenient life support systems, the creation of high examples of culture, etc.

Be that as it may, the creative persons are precisely that relatively small group of the population that ensures the accelerated development of technological civilization, but only in conditions of private property relations due to the fact that they provide the opportunity to separate some of the people from solving the problem of survival, which boils down to a larger partly to the adaptive activity, characteristic, in contrast to communities divided into classes in relation to property, for archaic communities, and depriving everyone in these archaic communities of time for the creative activity.

That is, the process of technological and cultural development of civilization is ensured by creative individuals, and not by any other forces, groups or relationships. And during this process, such individuals are increasingly revealed and increase in number. Therefore, the creative people play the role of a driver of technology and culture, but, again, their creative properties are based on the peculiarities of their consciousness, and not on extraneous influences.

It turns out that the process of technological and cultural development, in which the creative people play a leading role, is ensured by unfair private property relations, which are also based on the counteraction of the egocentrism of the animal component of a person and the altruistic component of his self-consciousness.

This counteraction is reflected in public life by the struggle of the power elite, guided mostly by selfish interests of their own benefit, the basis of which is in the animal (natural) component of the consciousness of this elite, with the informal oppositionists to it in the person of radical individuals who oppose it, due to their interest in improving society, which is based on the altruism of their self-consciousness, which prevails over the egoism of self-consciousness and the egocentrism of the animal component of their consciousness.

The struggle of these strata of society, who hate each other, due to the radical divergence of their interests and intentions, leads to a gradual change in social relations, since the rest of the people cannot help but be involved in one way or another in this struggle, gradually benefiting from it for themselves in the form of improved conditions own existence, despite the cruel forms of resolving contradictions between different groups of the population in the form of wars, uprisings, coups and even genocide, which are constant companions of any antagonistic social formation, nevertheless, avoiding a state of stagnation precisely due to its own inconsistency in the form of the struggle of the power elite with the informal opposition to it.

In particular, this kind of struggle, which was based on the counteraction of the egocentric natural consciousness and the growing altruistic self-consciousness in their individual and collective forms, led to a turn from feudal relations, characterized by the manual labor, to the industrial production, characterized by the massive use of machines, quite quickly destroyed the Middle Ages in Europe. At this, the industrial revolution began in the 16th century in the Netherlands, and then continued in England - the Protestant countries of Europe, but not in another or other countries of the world, which ultimately made Europe the dominant force of the world for several centuries.

The cause for this turn to industrial production, expressed in mass invention and the introduction of new machines and mechanisms in the production of goods, is not directly related to technology and industrialization.

It was the duality of consciousness in the form of the struggle between its animal (natural) component and the highest extra-natural (self-consciousness) that led to the formation of religious social consciousness, in which an attempt was initially made to completely eliminate the natural egocentric consciousness of a person, having replaced it with only one gift from God - self-consciousness, that is conquer the flesh for the sake of the spiritual.

Similar estrangement from the natural essence of a person could not but lead the official dominant church, in particular, Catholicism, to defeat, due to the increasing hypocrisy of its ministers, who are unable to replace the animal essence of a person with one spiritual one, despite all efforts.

Such decomposition of Christian church in a person of her most powerful wing Catholicism - to the middle of the second millennium of our era reached the latest edge sale of indulgences the, that is, documents from the church power, which are temporarily saving Catholic from punishment for committed sins.

To tolerate further such profanation of faith was impossible.

Therefore, Luther has suggested removing the discredited Catholic Church as an intermediary between parishioners and God, and restoring the balance between secular and spiritual, having recognized the main maintenance of life the wordly labor for the benefit of society.

That is, Luther also has ejected the juxtaposition between the worldly and the spiritual, stating that God's grace is being exercised also in worldly life on the professional endeavors, since God intends people to one or another type of activity, investing in them various talents and abilities, and the duty of a person to work diligently, fulfilling his calling [2].

As a result, there was a split of the Catholic Church with the formation of several areas of Protestantism.

The idea of Luther that the main vocation of man is diligent labor, has liberated Protestant public, who appeared, allowing it to take a different attitude not only to labor, but also to its fruits, especially new ones.

In all Protestant countries the prohibition on novelties of the technology and their use was removed.

Therefore, the reason for Reformation that took place in Europe was the progressiveness of Christianity, in which, unlike other religious directions, initially in the Christ's Mount Preaching was laid the contradiction between the existing beingness and the "world" other the best. Naturally, sooner or later the idea of faithful participation in this better world through the improvement of the existing world through effective labor efforts and their fruits for the common good had to appear, which God could not help but notice directly.

Thereby, from the Protestants in the person of Luther and the liberal government of the country of the concentration at that time of Protestantism (the Netherlands), have appeared some kind of the permission to receiving any "fruits" of labor and their use for the greater benefit of society, despite possible violations of the established traditions, having opened the road to discoveries and innovations.

On the other hand, the duality of consciousness in the form of the struggle of the natural (animal) component of it and the highest - extra-natural (self-consciousness) led not only to the Reformation, but also to the appearance of a significant number of the creative people.

Dissatisfaction with self-consciousness by the present demands all time of the extension of information flows, which it receives for the account of the conscious transformation by people by surrounding space in the form of the change of the existing artificial and natural environment, and this transformation is got that better, than more a person knows and understands how the world surrounding him functions. Cognition demands the education. Schools and universities are being emerged.

In Europe, to the time of Luther's appeal, a layer of fairly literate people with broad interests and considerable creativity who were not given developing, forcing them to engage exclusively in theology, had formed in large cities.

Having received the appropriate "permission" from the reformed Church, these creative persons did not slow down to intensify scientific research, offering as a result a lot of technical and organizational innovations.

The machine production arose, ships and navigation improved, trade revived, mail and newspapers appeared, communications between the continents expanded.

To support of our theses should be noted that at the beginning of the first Millennium ad in China were invented mills, pumps, new technologies of agricultural production, as well as were invented compass, seismograph, gunpowder, paper, silk manufacturing technology, multi-tiered buildings.

However, the turn towards the industrial production there did not happen precisely because of forced labor and slavery in the Chinese community of that time. That is, in itself the manifestation of self-awareness in the form of creativity is not enough to turn towards the industry. A manifestation of self-consciousness in the form of the liberation of labor for the main population of the country is also required.

Therefore, the turn towards the industrial production took place not in China, but in Europe after one and a half thousand years. The accumulated dissatisfaction of an educated person in his self-consciousness requires more than a comfortable existence, high position in society: it pushes him through the struggle of self-consciousness and the animal component of consciousness with its primitive requirements, to a high, in this case, to a certain liberation of labor and its creative use.

And this turn transferred the slow development of civilization into the accelerated consistently in Protestant countries, and then, by their example, in many others, which led to such large-scale and impressive achievements of the human civilization by now precisely because of a certain liberation of labor.

Thus, dissatisfaction of both components of consciousness in the form of the struggle of the natural of its component and the highest extra-natural (self-consciousness) through Christianity in the person of Luther, and through the Protestant country (Netherlands), which was determined by the high degree of development of culture and science in it, have led to a kind of resonance of the reformed Christianity and creative minds, containing in their potency technological culture.

Both of these forces - the creative people who act as drivers of technology, and the struggle of the power elite with the informal opposition to it, ensure the process of creation both in social relations and in technology, significantly influencing each other so that when they intersect, turns can occur that replace one way of life of a community or state to another - more perfect and convenient for the population in its ever-increasing scope, which, in fact, is the process of development of civilization within the framework of property relations - from the slave system to capitalism [3].

However, the confrontation between the power elite and the informal opposition in various form has not yet been noticed by the social sciences, which is replacing it in the eyes of the public with the struggle or the interaction between the working people and exploiters, although in a number of countries it is already difficult to separate the working people and exploiters. In addition, if an exploited worker suddenly becomes rich or becomes an entrepreneur, he in the same way begins to take care of himself first of all, and not of the offended and oppressed, without experiencing strong moral problems. The explanation of this phenomenon is again in the sphere of consciousness, since the vast majority of the exploited and exploiters have quite low level of self-consciousness in its altruistic component, and the level of egocentrism in his animal component of consciousness is quite high [4].

Therefore, the action of both of these forces with their interests and needs can manifest itself intensively only with comparatively high level of culture in society, including the appropriate level of education, thanks to which the development of self-consciousness of at least a part of the population is being ensured. This is confirmed by the practical lack of development of archaic societies that still exist in certain parts of the planet, although there are certain productive forces based on the use of sometimes not so primitive tools.

That is, any motion in society, including turns and upheavals in the social order, especially cardinal ones, occurs only at sufficiently high level of culture, if not of the entire population, then of its key strata. The main contribution to the achievement of this level is introduced by the third group of the creative persons, which is manifesting itself in that sphere of development of society, which is closest to the inner world of a person, that is, to his self-consciousness.

This group of the creative persons, who are interested more in the inner world of a person and his communities, tries to penetrate it in different ways, correlating some people with others, comparing a person with nature and society, and also finding out the ability of a person to reflect these relationships in artificial forms.

It is these creative people, to varying degrees, but still, that produce cultural values in various forms, and directly affect the minds and feelings of the population, touching the most sensitive strings of the self-consciousness of each person, due to which both individual and collective self-consciousness is gradually changing: mores are softened, the population's craving for knowledge is growing, the number of intellectually and emotionally developed people is increasing.

Such cultural development affects the growth of the altruistic component of the self-consciousness of the population, thereby expanding the layer of the informal opposition to the authorities, who want to harmonize social relations.

The result of this cultural development of society, seemingly far from the political struggle, is, however, the growing confrontation of the informal opposition to the ruling elite due to the spread of altruism among the masses. In addition, the growth of culture and education of the population makes it possible to increase the percentage of the creative people who are, in fact, the only effective lever for the acceleration of the technological and cultural development of society.

Thereby, the actions of the creative figures of the sphere of culture have a decisive influence on the growth of the altruistic component of the self-consciousness of the population, creating conditions for the development of the social way of life.

Therefore, the cardinal coups in the life of society occur against this cultural and educational background in the case of the dissatisfaction with a significant part of society with the existing system of life in the presence of a certain level of technological development that allows to change the economic management.

Thus, the absence or weak manifestation of all three of these external forces in society, in basis of which are and interact both components of consciousness - natural (animal) and self-consciousness - makes it accordingly archaic or stagnating, an example of which is currently a number of third world countries where nothing happens, and no active personalities or groups are manifested.

If we return to the role of intellectuals in social development, then, as we showed above, their wide ranks are not made up of only the creative people, of whom there are quite a little. Therefore, the view that it is intellectuals who organize the technological and cultural development of society is erroneous. They, of course, contribute to this, but more often, no matter how amazing it is, they slow down this development.

Similar braking is explained by the fact that creativity, in essence, goes beyond the scope of their interests, which, first of all, are focused on obtaining specific benefits for themselves due to the predominance of the egocentricity of the animal component of consciousness in their consciousness.

In particular, the politicians are rarely able to contribute to technological and cultural progress, since they are usually corrupt on their kind of activity, and are ready to give everything for power and a profitable place. And this interests them most of all.

The personnel serving the powers that be in the face of highly educated officials, as well as managers and businessmen cooperating with or subordinate to officials, representatives of law enforcement agencies are obedient to the authorities, because they are dependent on them and are also interested in maintaining their privileged position.

What remains are the intellectuals represented by doctors, teachers, engineers, technicians, lawyers, teachers, representatives of culture and science.

However, practically all of them, due to their direct dependence on the state and fully regulated activities, which very rarely allow one to rise above combinatorics, are not too often able to demonstrate the independence and nonconformism necessary both in creativity and in promoting its fruits into life.

Only the creative people are capable of this, for which, by the way, none of the other intellectuals and intelligentsia mentioned above, who are very mediocre in terms of creativity, dislike them. They also envy to them.

Thus, the creative people, whose characteristics were given above, are scattered across all strata of society, but are sufficiently educated in their field. They always find free time for creativity, have the will to overcome continuously arising difficulties and some abilities for creativity, which attracts them, despite all the difficulties of this process, because it is dictated to them not by external circumstances, but by an internal need in the form of constant dissatisfaction both the egocentric animal component of consciousness and the altruistic component of their self-consciousness.

As for the official scientific estate, - and it is considered the most creative in its mission, which consists in obtaining new knowledge, - then it actually has made and is making not contribute too much to epoch-making discoveries and inventions, what is easy to see by looking at the history of the most outstanding discoveries in terms of knowledge of the world, as well as inventions that have made the most inclusive and useful contribution to improving life comfort and the development of civilization in scientific, technical and cultural relations.

For example, Archimedes, who was on his own, has discovered the hydrostatic lifting force.

An independent researcher of everything, the Italian Galileo, while in church, deduced the law of pendulum oscillation from the swing of a lamp. He also turned out to be the founder of experimental physics and laid the foundation of classical mechanics.

The ship's doctor Robert Mayer has formulated the law of conservation of mechanical energy during one of his voyages.

The German jeweler Gutenberg invented the printing press, thereby laying the foundation for the book printing.

The Italian Leonardo da Vinci, who had never studied anywhere, was the first to invent a robot and many other inventions, including a parachute, a tank, a bicycle and a car.

The modern meaning of the term evolution was discovered more than two hundred years ago by the Frenchman Charles Bonnet, who argued that when the rudiments of life were created, the ability to develop was invested in them.

At the beginning of the 19th century, the French mechanical engineer Charles Bursel was the first to outline the principle of operation of the phone, which was later implemented by the English teacher Alexander Bell in the USA, having managed to convert the sound signal to analog electric, and then transmit it to a certain distance and convert it again to sound.

French independent inventor and former civil servant Joseph Nieps was the first to invent photography.

Belgian inventor Pierre Lenoir was the first to invent an internal combustion engine in the mid-19th century.

American inventor - telegraph operator and self-taught - Edison proposed an electric lamp with a carbon filament.

The manager of French artists, Louis Leprince, was the first to lay the foundations of cinematography by inventing the first chronophotographic camera with a single lens and a flexible roll media (the prototype of the motion picture camera) for recording moving images.

Belgian priest Georges Lemaitre proposed a new cosmological theory, calling it the Big Bang, at the end of the 19th century.

Serbian Nikola Tesla, having independently discovered the phenomenon of a rotating magnetic field, immediately proposed using it to produce alternating current, thereby laying the foundations of all electrical engineering; he was the first to achieve the transmission of a radio signal over a considerable distance, laying the foundation for all developments in the field of wireless communication technologies.

A Swiss patent office employee, Albert Einstein, developed the special theory of relativity.

Scottish inventor and engineer John Baird invented the first mechanical television system.

German engineer Konrad Zuse created in 1941 the first computer with all the properties of a modern computer.

This list can be continued further, but it is already clear that the vast majority of epochal discoveries and inventions were made not by groups of official academic scientists, but by creative enthusiasts who followed the trends of their time, as well as by some scientists who worked individually, such as the founder of microbiology Louis Pasteur or the inventor of the world wide web Tim Berners-Lee.

Thus, a large clan of scientists from various laboratories and universities were mainly engaged and are, as a rule, engaged in finalizing inventions, hypotheses and projects proposed by creative people, and also conduct mostly routine experiments and research of various kinds, which do not open up new directions in the development of technology.

Bibliography

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