Низовцев Юрий Михайлович : другие произведения.

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

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  • Аннотация:
    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. Dühring.
  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.
  More information about self-governing cells of an equilibrium ecological civilization is described in the work "Communes as a result of crash of all civilization", published in 2016 (website Amazon. Nizovtsev Yu.).
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