(Against L.N. Gumilev's passionarity)
Abstract
What is the real source and driving force of development of the person, of terrestrial civilization in general, and of the communities making up it, which impart to everything that exists, the appropriate dynamics? This issue is still on the agenda, since no satisfactory answer has been found so far, although there have been enough hypotheses and theories to be made. Our attempt to solve the problem and the evidence is presented below. Note also that the data from Ch. 4.2. will help each reader to determine their own essence.
Keywords: person, consciousness, information, community, civilization, culture.
Contents
1. Analysis of the main views on the driving forces of the development of society.
2. Dynamics of local human communities in LN. Gumilev's reflection.
3. The driving force of the development of society.
4. The primary source of activity.
4.1. Essence of human activity.
4.2. Manifestation of dissatisfaction of consciousness in the person.
5. Definition of a holistic community.
6. Dynamics of activity of the holistic community.
1. Analysis of the main views on the driving forces of the development of society
The inadequacy of the basic concepts that claim to identify the driving forces or the driving force of the development of society can be traced from a comparatively brief analysis below.
Approaches to identification of sources, reasons or driving forces of development of society are divided into two primary groups: one of them is made of representatives by idealistic philosophy, another – materialistic.
Idealistic philosophy, in particular, Hegel, pointed to the notion far from concreteness, – public consciousness which, according to him, and is the main source of social development, and only it one determines it, whereas the materialistic philosophy, for example, Marx, on the contrary, believed that only public life and activity determine the public consciousness.
As can be seen, both approaches do not prove, but merely declare their understanding of the problem, mentioning only the external expression of hidden antagonistic forces, but they do not open them, and therefore the entire history of determining the driving forces of social development shows the searches and finds of various external factors, often far from each other, more or less influencing the course of development of society, i.e. the antagonism of the basic components of human and social consciousness has not been revealed.
The visible does not mean penetration into the depth. Therefore, even a brief analysis of the factors listed below, which are considered by their authors to be the primary sources, the reasons or the driving forces of the development of society, shows that they cannot be as the primary, but they are derivative, secondary factors which only contribute to the transition of the deep antagonism in the human and social consciousness into social development, and some of them are just the conditions for social development.
Materialistic analysis of the problem allocates as the driving forces of the development of society the factors mostly of a natural-structural character.
C.L. Montesquieu has considered as the source of social development the geographical conditions and the environment: "The law, generally speaking, is a human mind, inasmuch it governs all people of the earth … They (laws) have to correspond to physical properties of the country, to its climate – to cold, hot or moderate, to qualities of the soil, its situation, sizes … in the countries, which are fertile, more often happens the ruling of one, and the infertile countries are ruled by a few, that is sometimes as if by kind of compensation for adverse natural conditions" [1, p. 168, 393].
Certainly, natural conditions are an important factor for existence - less or more favorable, but not more than that, since they are just one of many external factors - exactly conditions that can somehow affect the life of communities - but they are not the driving forces of development. In addition, as the history of primitive communities shows, regardless of geographic conditions and the natural environment, for tens of thousands of years no visible development was observed for these communities.
J.J. Rousseau believed, that the number of population should be attributed to the driving force of social development: "Before the invention of special signs, replacing all values, wealth could consist almost exclusively in lands and herds of livestock, which were the only actual good things, which people could own. But when the land ownerships, passing by inheritance from generation to generation, so increased in number and size, that they covered by themselves the whole earth and came into contact with each other, then some were able to grow only at the expense of others. Those people who did not do anything, because weakness or carelessness prevented them, in turn, to acquire land, became poor, without having lost anything, because they did not change when everything changed around. From here little by little arose domination and slavery or violence and robberies, depending on differences in character of that and others" [2, p. 83].
Free occupation of the land plots, proportional to the increase of the population really does end once with all the ensuing consequences, but this fact is difficult to consider as primary and determining in the development of communities, since it does not indicate the reason of the population growth and, therefore, it is an external factor, and not primary.
D.E. Durkheim considered the social differentiation of labor as the main driving force of the development of society, because he believed that, unlike simple communities, where people are connected by personal relationships, interests and traditions, people in modern large communities increasingly rely on each other due to differences in their own specialization. At the same time, Durkheim considered the growth of population and population density to be key factors in the development of society [3, p. 106; 4, p. 125].
Certainly, a sufficient number and density of the population favor to emergence of various crafts, and then - to the differentiation of labor to facilitate and improve its productivity. All this, naturally, can be carried to the favorable conditions promoting emergence and fixing of the property rights, and accordingly - towards the development of trade, cities, states and much more, but all these factors are only the outer framing of the process of the development of human and its communities. Therefore, the question remains of what after all drives people to move forward in case, if the favorable conditions arise.
K. Marx tried to prove that the driving force of social development is the contradiction between needs of people and opportunities of their satisfaction which is being allowed in the struggle of the productive forces of society and the tools of labor, as well as - in the struggle of owners of the manufacture, against a class of employees on this manufacture [5].
Here, too, remains without determining the source of the emergence of the people's growing needs, forcing them not content with the necessary, but to seize for themselves, taking away from others, everything possible, including what they are not able to exhaust or use during life. Therefore, this factor cannot but proceed from some hidden, internal source, i.e. it is the secondary.
The engine of history is the struggle for existence. Such is, in particular, opinion of the representative of school of social Darwinism Ludwig Gumplowicz. He believes that conflicts in society are ineradicable, because people mercilessly are fighting for influence, the survival and dominance. Gumplowicz argues that any society develops in accordance with the law, consisting in "... the desire of each social group to subordinate to itself every other social group encountered in its path, in the aspiration for enslavement, domination" [6, p. 159].
However, similar ruthless struggle for survival and existence is characteristic fullest not for the person, and flora and fauna whereas for the person this struggle coexists, for example, with altruism, mercy, self-respect, and these human features not always suffer defeat in the course of the struggle of the person for existence: the person in the realities of life, unlike animals, knows about own mortality, but in many cases this knowledge ignores, that in many respects influences progress in development of communities, especially in moral aspect. In other words, unlike the rest living beings who fight for survival among themselves the person first of all struggles with himself within himself, and only individuals with overwhelming domination of the lowest consciousness fall practically to an animal state.
Thus, in fact, all the above considerations of various scientists who adhere to the materialistic position, about the driving forces of social development cannot be adequate: they are external factors or conditions that can only accelerate or slow down the process of development of these or those communities of civilization, but it is impossible to name each of them or even all these factors together, as the sources, causes or primary driving forces of the development of society.
Indeed, these phenomena and conditions to a greater or lesser extent have existed under the primitive communal system, when tens of thousands of years there was no visible development. Means, their action depends on certain hidden processes, on accumulation in human communities of some "substance". The main thing from these hidden processes is the functioning of the new – already human consciousness, outside of which the person would have remained as a primate, and this activity begins to become complicated, accelerate and be shown with bigger efficiency with growth of self-consciousness of the person, which is absent about other living beings, and this growth attracts due to the creativity more and more various information streams to the person and his communities.
The idealistic approach to the problem of the development of society as and a materialistic one, exposes a number of different factors, but mostly of an intangible character, which, in opinion of their authors, are the driving forces of social development.
Aurelius Augustinus Hipponensis attributes the driving force of social development to the rooting in man of a consciously manifested the thrust towards God: "So this heavenly hail, while he is in earthly wandering, calls on citizens from all nations and recruits a itinerant society in all languages, without regard for the fact that there are various in rights, laws and institutions by which the world of the earth is established or maintained; nothing of the latter. not abolishing or destroying, but, on the contrary, saving everything, that, although is different for other peoples, but is directed to the same goal of the earthly world, unless it hinders the religion that teaches to honoring of one supreme and true God "[7. About a God's hail. XIX, 17].
The thrust to God means first of all the aspiration of the person to get closer to perfection, but, as we know, good intentions can lead away in the opposite direction up to such limit where opportunities for development disappear completely. Almost all religious sects and such large confession as Muslim are an example of it.
Pitirim Sorokin believes the accumulation of base of scientific knowledge is the main source of development, as a result of which the contradictory variety of real-life sociocultural systems will be transformed to a certain integrated sociocultural layer [8].
Scientific knowledge in itself is dead – it is necessary to manage to apply it in a timely manner in time without manifestation of negative results, otherwise - instead of transformation of systems in the progressive direction will happen regress, that was being happened incalculable number of times, and which threatens especially now from "achievements" of genetics.
Gabriel Tarde notes that the driving force behind the development of society is the creative mind in the form of rationalization of tools of work and life, including the inventive. The last Tard considers as an adaptation mechanism, without which it is difficult for a person to apply himself to changing environmental conditions.
The new arises as a result of the activity of a few gifted individuals. Then the process of imitation begins. In particular, according to the Tarde, the assertion of the basic social institutions was due to the inability of ordinary people to invent, and they began to imitate the innovators [9].
The inventive first of all develops technologies, but practically does not touch the sphere of the spirit, the senses, i.e., it mounts kind of the shell, but not the inner - spiritual and cultural - content of the person and his communities. The inventive does not affect national-being features, at this, some of the new technologies can lead society to the collapse weaning the person to work creatively and stupefying him, which, in particular, is happening now in the information sphere, they even are able completely to annihilate mankind by super-powerful weapons, genetic experiments or poisonous substances.
Protestantism regards labor as the source of the development of society, believing that labor is a manifestation in each person of his chosenness by God. In particular, Jean Calvin argued that every Christian must firmly believe in chosenness of a person by God, and throughout his life to tirelessly seek more and more confirmation to this faith, achieving successes in worldly activities, which is the criterion of the chosenness by God [10].
Only one labor is not able to improve as the world of any individual, and to affect significantly the development of communities. Labor can not only do the person more honorable and improve everyday life, but also lead to stultifying, for example, by its monotony and mismatch to the true abilities and interests of the person, and, on the contrary, the time, free from labor, can give the chance to the person to define in itself additional abilities and skills, to develop them, in particular, to improve the process of labor, and an able idler can pity the silly worker and so improve the work process that its productivity will increase many times over, and the work process will become more pleasant and more interesting.
In actuality, conscious labor, unlike the work of bees or termites, is appeared only with the formation of self-consciousness, which has detached the person partly from the animal components of the environment, and allowed him not instinctively as earlier, but with full consciousness of the case to formulate tasks and perform them, consciously changing the environment to achieve the set goals, gaining thereby liberty.
A.J. Toynbee has come to the conclusion that the driving forces of the development of society are the activities of personalities by chosen by God, military aggression, unprofitable resource and geographical position [11].
The activities of God's chosen personalities, as follows from the definition of this driving force of development of communities, clearly points to supervisor of this force, that, on the one hand, expresses external character this force, and on the other hand, the definition unites Christianity with Muslim fatalism depriving autonomy all historical development.
Wars cannot be the primary cause of the community development - they are not even secondary, but tertiary factors that affect civilizational development, since, as a rule, they are being caused by a conflicts in relation to property and resources between the elites of different states.
Unfavorable resource and geographical location, as it is visible from real historical examples, is capable not only to promote (Japan), but also to slow down, development of communities (Pakistan) as well as not to influence this process (Bulgaria) at all. Therefore, these factors cannot be qualified as primary driving forces of social development.
P. Lavrov argued that the critical consciousness of the intelligentsia is the driving force of social development.
In this respect, Peter Lavrov noted: "Philosophical ideas are important not as a manifestation of the process of development of the spirit in its logical abstraction, but as logical forms of consciousness by a person of higher or lower dignity, more extensive or closer goals of own existence; they are important as a form of protest against the present in the name of the desire for a better and more just social order or as the forms of satisfaction by the present" [12, p. 19-28]; "Ideals of a person's life are realizable only in society; but - society, as an ideal unit, finds its real realization only in the unity of personal goals. At all the division of parties, at the struggle of opinions, at the struggle of interests, only then the struggle is reasonable, useful for society and progressive, when the disputants are on the same soil and represent only different aspects of the human moral ideal. As soon as there is nothing in common between disputants, once human dignity has lost its guideline importance in the struggle of individuals and masses, only a catastrophe that completely changes social forms and personal relationships can lead to progressive development"[13, 506-507].
The critical consciousness of the intelligentsia under certain conditions can lead not to development, but to the regress of the community, to the decline of the whole state.
A significant compromise between the power elite and the informal opposition in the person of intellectuals is impossible, inasmuch the imperious elite never voluntarily will make serious concessions and never voluntarily will concede the power. However, if on average the level of the highest consciousness at her representatives is not too low, and the criticism from oppositional intellectuals is effective, implicating involving the broad masses of the population in the protest movement, then the imperious elite can be inclined to reforms as it, for example, was being occurred the last hundred years in Europe.
Otherwise, instead of smooth reforms the case may end with the complete replacement of the imperious elite, the overthrow of the state system, and even to the changing economic relations, as it has been happened in Russia in 1917.
But Lavrov was wrong about the mandatory progress at such replacement of formations. This is confirmed by the same experience of Russia, which after 1917 received the era of wars, genocide of own population, brutal dictatorship, and in the end - the collapse of the state.
Nevertheless, Peter Lavrov has guessed the external expression of one of the sides of the hidden antagonistic forces acting in the public consciousness, namely: the dominant highest consciousness, which come to the peak in the opposition-minded, educated and honest people of intellectual labor - the dominant highest consciousness in these people counteracts the lowest consciousness predominating in the governing structures of communities (imperious elite) in which people of mental labor do not differ in honesty, self-respect, altruism, nobility, and they at best simple are forced to sail in the stream of hypocrisy, acquisitiveness, covetousness, deception and corporative interests.
As for the rest of the population, it is basically a soil for representatives of both intellectual layers from which they themselves grew hereditarily, accidentally, or thanks to certain skills, qualities, lifted them above the average level, and this soil they can spoil or improve, inasmuch population are usually passive for the most part because of the employment by monotonous labor for survival and pro-feeding or falling into the category of lumpens, for whom everything became indifferent; obdurate traditions; religious delusions; predispositions to negative impact of active promotion of the information bluffs, which dupe it; lack of due education level, 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, creative, vigorous and communicable individuals. Only several percent of such persons is allocated out of all of population.
The faceless masses of the people are gaining the development in the person of their representatives in power and in the informal intellectual opposition to the power. Informal intellectuals, pursuing mainly goals diametrically opposed to the goals of representatives of the imperious elite, are compelled to appeal to the people, proving own rightness and anti-people character of the elite-oppressor, and representatives of the power in its turn has to justify itself and stigmatize of the rotten dreamers-nonconformists, able only to speak, but not to operate and rule.
Thereby the people masses are being involved willy-nilly by energy of relatively few persons these into forward, and this motion can be evolutionary in case of the consent of the elite and the informal opposition to certain compromises in the interests of the working masses, but it can jump abruptly into a different direction if there is no such consent, which is reflected in the popular consciousness as an injustice, being transformed into more or less successful attempt of the removal of the ruling elite from power in the event of suitable conditions.
Nevertheless, the masses, in addition to being the basis for development, have their own trend, since they also have self-consciousness, though lower level in comparison with intellectuals. Therefore, the masses can independently, as it is happened repeatedly in China, and more often - in alliance with the informal intellectual opposition stratum, to promote the community's exit from the stagnant state into the development zone.
Follows from the arguments given above, that the factors described above, which authors-idealists consider to be the driving forces of the development of society, are one-sided and limited - they mostly lack the spirit of contradiction, which indicates that they are all products of the dynamics of human activity, but - not by internal basis of the development of society, i.e. - not by the true hidden source, the cause or driving force of the development of society.
A brief analysis of the factors that, according to their authors, are the driving forces of social development, shows their one-sidedness and external character, i.e. secondary nature of these factors with respect to the true driving force of the development of society, which we will try to reveal in the next lines.
2. Dynamics of local human communities in L. N. Gumilev's reflection
In the same context, it is worth turning to the life cycle of local human communities.
This cycle, calling it ethnogenesis, that is, the emergence, development and extinction of individual unified communities, tried to analyze and explain L. N. Gumilev with the help of introducing a new concept "passionarity".
Official science in the person of its representatives such as Yanov A. L, Klein L. S and many others rejected the passionary theory of the ethnogenesis of Gumilev because of its inconsistency with recognized criteria of scientific research, such as, for example, objectivity and verifiability.
On the one hand, it's hard not to agree with this, but on the other hand, not everything that does not meet the criteria of scientific research is pure fantasy, because the field of science is rather limited, and beyond it we may find a lot of interesting and unquestionable in the form of concrete facts and phenomena, which science cannot explain.
It is from this ultraboundary field of cognition that we criticize the concept of L. N. Gumilev, but not only, and we note both its negative and positive features, and try to give a slightly different explanation of the life cycle of local human communities in its basis, which Gumilev gives the name ethnoses, while official science as nations or peoples.
Each local community of people is a temporary, changing integrity, different from neighboring or more distant communities, because people in them are differently connected, that is, their connections, in particular, the organizational hierarchy, interests, values, customs, history of development, the main language communication, the territory of accommodation, religious views necessarily do not converge at least on several specified parameters.
Exact definition to these communities (ethnoses, peoples, nations), without having noted their essence with evidence, it is impossible to give – therefore it at anybody did not turn out – until as there will be clear a basis of development of these human formations, and this basis in any materialistic or idealistic theories is not looked through.
What is offered in this regard by L. N. Gumilev?
His concept, to be brief, boils down to the following.
1. Gumilev put forward the following mechanism of emergence, existence and disappearance of holistic communities, calling them ethnoses: "... the relative duration of different phases of ethnogenesis can be very different, the phase of historical formation is short; the process is very intensive. The phase of historical existence at most of ethnoses is longer previous because in this period forms a complex uniqueness of the ethnos, comes to an end its expansion and conditions for formation of superethnic cultural formations are created. The phase of historical decline can vary especially strongly on the duration, so how it depends as from intensity of internal processes of decomposition of ethnos, and from its historical destiny determined by extent of development of the material basis which is saved up for the previous period, physiographic conditions of an area, and a condition of adjacent ethnoses. At last, the phase of historical relicts already entirely depends on historical and geographical features of this territory [14, p. 55].
2. Dynamics of ethnogenesis is explained by Gumilev as the presence in each person of the fluctuations of some energy which undertakes from the biosphere of Earth and transformed by the person into work. Gumilev called this ability the passionarity: "An indispensable condition of emergence and the course of process of ethnogenesis up to its attenuation, after which the ethnos turns into a relict, is its passionarity, i.e. ability to purposeful overtension. We can explain it so far, having only accepted a hypothesis, i. e. the judgment which is generalizing noted facts, but not excluding a possibility of emergence of other, more graceful explanations: the passionarity is an organic ability of an organism to absorb energy of the external environment and to give it in the form of labour. In humans, this ability fluctuates so strongly that sometimes its impulses break the instinct of self-preservation, both individual and species, as a result of which some people, in our terminology - passionaries, commit and cannot fail to do the acts that lead to a change in their environment. This change concerns equally the environment and the relations in human communities, that is ethnoses. Therefore, the passionarity has the energetical nature, refracting through the mental features stimulating hyperactivity of carriers of this sign creating and destroying landscapes, peoples and cultures" [15, p. 50].
3. The push to increase the passionarity Gumilev sees in the external factor (bursts of cosmic radiation). The fact that the pushes have cosmic origin apparently results from the fact that Gumilev could not explain by earthly reasons the linear form and huge extent on the surface of the Earth of these pushes [16]. "One and the same push can create several foci of increased passionarity (and as a consequence - several super-ethnoses). So, the push VI touched Arabia, the valley of the Indus, Southern Tibet, North China and Middle Japan. "The same push can create several centers of the increased passionarity (and as a result – several superethnoses). So, push VI reserve Arabia, valley of Indus, Southern Tibet, Northern China and Central Japan. And in all these countries arose ethnoses-peers, but each of them had original stereotypes and cultures" [17, p. 14-17].
The logic of development of a civilization, according to Gumilev, consists in series of ethnoses, i.e. in replacement of the perished ethnoses by emerging ones, and the term of life of each ethnos is 1200-1500 years old.
Presented by Gumilev mechanism of emergence, existence and disappearance of holistic communities (ethnoses) – ethnogenesis, as it is evident at once, has in itself no strong basis, it is rather a set of the facts fastened with quite superficial considerations of the author.
But at first we will look at critical remarks of colleagues-scientists to address Gumilev's concept which concern a basis of ethnos, life cycle of ethnos, influence on this cycle of external factors, structure of life cycle of ethnos.
L.S. Klein points out that the basis of the ethnos, according to Gumilev, constituting the "geobiochemical energy of living substance" cannot be correlated with any kind of energy known to natural science [18, p. 228-246].
Shnirelman V. A. and Panarin S. A. state the absence of transparent, distinct and consistent definition of ethnos [19, p. 5-37].
M.I. Artamonov believes that Gumilev underestimates a role of social, cultural, religious and other non-biological factors in ethnogenesis, exaggerating a natural factor and equating ethnos and population [20, p. 75-77].
Yu.K. Efremov notes numerous mistakes of Gumilev at his definition of communication of ethnogenesis with landscapes [21, p. 77-80].
L.S. Klein sees no reason for subdivision the life cycle of the ethnos into four phases and for accommodate of this cycle into the interval of 1200-1500 years [18, p. 237-238].
A.L. Yanov believes that Gumilev equates events of ethnic and political history [22, p. 110-111].
L.S. Klein believes that the "passionaries" of Gumilev are identical to a sort of mutants who have acquired an increased ability to absorb the energy of the biosphere, and, accordingly, to stimulate the development of the ethnos [18, p. 238]. From the point of view of psychology, "passionaries" in Gumilev's representation are people who have a psychotype with a pronounced manic tonus.
L.C. Klein, L. A. Yanov, V. A. Shnirelman and S. A. Panarin also skeptical about the impact of the bursts of cosmic radiation as a push to the increase of passionarity [18, p. 238-239].
For its part, to this criticism we can add the following.
L.N. Gumilev is looking for the foundation of his concept of ethnogenesis in external factors, such as cosmic ray bursts, landscapes, historical and geographical features of a given territory, the state of adjacent ethnoses, etc., whereas external factors can really only manifest, being the opposing party, action on development both the person, and his communities of internal, hidden forces, strengthening or weakening this action, though, of course, out of the environment can be no question about development of something.
These forces or force Gumilev also did not discover. The only internal property that Gumilev discovers in a person is the presence in him of an oscillation of some energy of incomprehensible origin and properties that determines the absence or presence of passionarity: this unknown and unverifiable energy incomprehensibly how is being taken from the Earth's biosphere and is transformed by the person into work. Moreover, the fact of obtaining additional energy passes beyond the consciousness of a person. This conclusion seems completely unserious. Therefore, it turns out: it is not known what "destroys, - according to Gumilev, - the instinct of self-preservation."
Gumilev's view on the fixed time of the life cycle (existence) of the ethnos in the interval 1200-1500 years is also an erroneous view. It's not even about how many thousands of years it can exist - everything in our world of course - essence of the problem is completely different.
It is impossible to consider such complex and changeable formations - the holistic communities, - as a matter of fact. similar to the life of a living being - with its fixed cycle from birth to the period of blossoming with the subsequent sunset: ups and downs, a stable existence in the intermittent development of each community can be many for thousands of years, and we have many similar examples, unlike the rather labored examples given by Gumilev.
In the last section we will dwell on this problem in more detail.
It seems that all this criticism completely destroys the concept of Gumilev, reducing it to an amateurish craft for the needs of a semi-educated public.
Nevertheless, Gumilev was the only person from the entire scholarly community who tried to solve the problem quite original, which nobody has managed to solve so far.
Be that as it may, the questions assigned by him, have posed scientists and historians at a dead end, since they themselves were incapable of suggesting something new, except for the factors mentioned above, which they considered the driving forces of social development absolutely groundless, although within the framework of the materialist approach to the problem, Gumilev was is doomed to failure, inasmuch the materialists relying on approaches of natural sciences to an explanation of world processes, are forced to operate only with natural phenomena, and this circumstance does not allow them to be engaged in those phenomena that cannot be attributed to purely natural, which, for example, is human consciousness, the source of origin of which science is still not able to determine. Science is also incapable of understanding the essence of consciousness, although, definitely, it is consciousness that controls the human body, and not vice versa.
These questions are as follows.
1. Gumilev, in contrast to the above-mentioned scientists, who for the driving forces of development of society accept a secondary or external factors, capable in fact to affect only on the acceleration or deceleration of the development of individual communities and civilization as a whole, quite adequately noted the necessity of the presence as a driving force of every intelligent being and communities of these beings of some hidden, internal "mover", having called it passionarity, but presented this property as the internal energy of an incomprehensible type, which a person replenishes in one or another volume from a reservoir of the Earth's biosphere.
Anyway, Gumilev is right in the attempt to find not some external force, but internal gradually creating dynamics both for a human, and for any group of people united by common interests.
2. Quite fairly as well Gumilev's statement that in each person a certain internal essence acts, and the degree of its activity is defined by its fullness in the person or by its level. It is this fullness that causes a person to fall into a passive state or into an active state, or both of these states are balanced.
3. It is impossible not to agree with Gumilev in the fact that every holistic human community develops unevenly, and this irregularity is determined primarily by the rise or recession at the active part of the community of some inner essence, which he refers to as passionarity, wrongly considering that the nature of this essence is energetical.
4. As for the push initiating impetuous development of community (ethnos), of course, without internal readiness any external influence, for example, some non-fatal radiation, can remain just unnoticed, or the life of community, having suddenly agitated by war or an earthquake, for some time, again will enter the former course, that is, external impacts or influences in themselves can at best accelerate or slow the movement of the community forward, but this movement is possible only if they interact with some inner essence of the person (his communities) , however they cannot replace this essence, that finds its external expression, for example, in lack of the corresponding reaction of community, if this essence has no adequate readiness, more precisely, fullness.
So, for example, all efforts of L;onard da Vinci to implement own inventions, among which there was even a helicopter, remained unnoticed by the community, unlike his pictures.
We need only to find this initial essence of the person, which he transmits to own communities, and which influences to a certain extent on all happening to him including on his development, and on development of his communities.
3. The driving force of the development of society.
Of course, Gumilev's the energetical passionarity has nothing to do with the reason for the development of human communities, because we all know perfectly well that our life is led by nothing else like our own consciousness, which certainly present in every person, and - not by an incomprehensible energy-passionarity or the unconscious will of Schopenhauer.
The problem, however, is to understand what consciousness really is, and how it changes itself and changes the entire world motion. In other words, it is necessary to understand what in consciousness is directly the driving force of development, and what is the primary source of development, and, in general, - the primary source of the indispensable activity of any living being.
We note first of all that to give such definition is not easy, as the root essences that constitute the driving force of the development of human societies at any stage, put on itself different masks, which are taken for the initial causes of the development because of the limitation of the human mind and at the same time - its self-conceit.
However, we will look that we know of consciousness under own point of view.
First we will try to find and define the driving force of the development of society, since the source of development is common to man and other living beings and it should be designated as a source of activity, which, in fact, distinguishes living beings from inanimate matter.
Idealists and materialists quite clearly note the basis of being - matter and consciousness, distributing them, nevertheless, in the hierarchy of beingness oppositely.
Be that as it may, 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 the 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 the person whose consciousness acquires a significant complement in the form of awareness of oneself. 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 the 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 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.
For greater clarity, we shall give the definition of the highest and the lowest consciousness, as well as we shall point out the features of their interaction.
There are two irreconcilable creatures in each person.
One of these beings is determined by the lowest consciousness, which is the only inherent in all flora and fauna, except the person; This type of consciousness manifests itself in inseparability with the environment on the basis of sensations.
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 capable to sense, forming own environment and adapting themselves to it, but 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 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 from the position coming from their sense organs to the processing information centers of an organism, which for them is not distorted by reflections, the reminiscences and experiences peculiar to human consciousness as a whole.
In this respect, these natural organisms are more perfect than humans, and ignorance 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 the person to distance himself from it.
Another "being" in the 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 the 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 the 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 the 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 thing.
The highest consciousness which is contained 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.
Being separated in self-consciousness from the environment, this being, 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 creature 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 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-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.
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-awareness, 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-awareness 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 in detail told above about, i.e. their interaction mainly is expressed in hostility (antagonism).
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 faceless people masses get the development in the struggle of their representatives in power 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.
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.
4. The primary source of activity.
4.1. Essence of human activity.
L. N. Gumilev, unlike all other men of science, quite adequately noted the necessity of presence at quality of a basis of driving force of each living being and communities of these beings including reasonable beings, certain hidden, internal "mover", having called it passionarity, but has reduced this property to the internal energy, which unconsciously is manifested in the person, forcing him to make the acts, unclear for him.
Similar approach not only equates the living beings to inanimate objects, each of which has energy, without having vital forces, but also refuses to the person in self-activity, if secretly he is moved by the third-party force which is not entering his consciousness.
Such essence, or a core feature, is really necessary because it distinguishes motion of the living beings from motion of the other objects which do not have life, by own activity. This essence turns the motion into development (complication, improvement which for the person is conscious) by own forces.
Activity of the living beings, including the person, unlike other objects of beingness which are submitted only to natural laws: to conservation laws, the law of non-decreasing entropy, Newton's laws, etc., has to outgo out of consciousness – the only difference of the living beings from other objects of beingness.
Otherwise, the activity of living beings would differ in nothing from circular motion of other objects of beingness, but we do not observe it.
This essence, property, feature forces the person, and in general, all living things to do not stand still – to develop, at the same time it sensitively reacts to circumstances of life and the environment, manifesting itself for the person in of senses, thoughts, and action in two ways: on the one hand, forcing him in any case not to lose activity, on the other hand, dramatically increasing or decreasing own level at certain confluence of circumstances, both natural, and man-made.
If we can determine this essence, then the fluctuations in its fullness must somehow influence the activity of the person, his communities, and in general - on the activity of any living beings, making them either actively functioning, or falling as a bear in the winter in hibernation, i.e. is passive.
All human life, all beingness, the entire Creation is an eternal manifestation of the active, or living among the passive, i.e. inanimate objects [23, Ch. 1.2].
The active is different from the passive - exactly by the inner aspiration to the change oneself in a person in the external environment, by the inability to safely and constantly arranges itself among things, the order of which the active (consciousness) cannot be satisfied, because it itself arranged this order without full confidence in the correctness of this order. Consciousness in a person immediately reveals in it the shortcomings that lead to the awareness by the human mind of its own omissions and, accordingly, its own certain insolvency.
Similar state of activity, or state of conscious destruction and creation is the source of liberty, which is manifested in all actions of each person in his relations with the outside world, things and fellow tribespeople that means his development. And this state maybe only when the living being realizes himself, i.e. in the case of the emergence of self-consciousness at it. Self-consciousness, which is initially active, that is, restless and dissatisfied with itself and, consequently, any order and any relationship, which are absent without him at all, or which in fact completely depend on him, because external circumstances the person (his consciousness), except global circumstances, produces personally, and is freed from them independently.
In the person this activity of consciousness is expressed in its enduring aspiration to build an ideal order and to arrange the harmony between people, what he, naturally, never reaches among unstable things and imperfect people, but in this aspiration it reaches the main thing – development of own consciousness, and this development is his true destination.
The essence of liberty, or the pursuit of destruction and creation of all available to the person, is realized only in the representations of the same person, who is nothing but the combination of lowest and highest consciousness in the form of organic compounds of the body. Therefore, all human actions are expressed in the interweaving of instinctive and conscious.
The germ of liberty in the form of the unconscious aspiration of any living being to destruction of the unfit or uncomfortable for it and the construction of more suitable one is inherent in all living things. In other words, this initial (unconscious) internal state of consciousness of a living being is conditioned by permanent own activity, without which it simply could not be considered alive, and this unconscious activity manifests itself in the permanent dissatisfaction with oneself among things and other living beings in dynamics.
For any kind of consciousness in the living being liberty is the internal state of consciousness caused by steady own activity in the resisting environment, and the activity itself is manifested in the permanent dissatisfaction with itself, entailing creation and destruction of the surrounding in the course of which there is both a change of activity, and change of the carrier of activity.
The space of similar dissatisfaction expands in the person by the awareness of this feeling (property, essence, feature), transforming into his conscious activity, which again reduces to the processes of destruction and creation in everything that surrounds him.
This dissatisfaction, which is now inherent in human consciousness in its self-consciousness, but which does not go away anywhere and from its lowest consciousness, and not at all will, as Schopenhauer believed, and not passionarity, as Gumilev considered, leads any living being forward, being reflected in conscious and unconscious actions to overcome the unceasing resistance of the environment.
Liberty, or action of dissatisfaction is manifested by the lowest consciousness of the person instinctively, i.e. without the obvious purpose - by trial and error, in its aspiration to survival, reproduction, convenience and safety. Nevertheless, at the heart of any aspirations and solutions of the lowest consciousness in the living being the dissatisfaction of consciousness is laid, inasmuch alive (active being) aspires away from what it has, therein, where, how it presupposes by own sensations, is better, than in this moment, i.e. - more pleasant and more profitable: more food, more comfortable, more warmly, more safely, etc. But, as we know, it is impossible to rely on feelings always: that is proved, for example, by regular flights of a locust to the desert or migration of fish jambs directly into a mouth to predators for own death.
Liberty, or action of dissatisfaction manifests itself by the highest consciousness (self-consciousness) as aspiration to the planned purpose. This type of consciousness is already capable to qualify, i.e. to understand at least visible restrictions for its aspirations to the planned purposes as shackles, and the release from these restrictions as liberty "from", naming so this release as independence, which can be reached by persistence in a certain direction.
Besides, the person gains ability to choose from some aggregate, that more corresponds to his interests as at present and also on the future. In other words, due to the feeling of dissatisfaction in the self-consciousness of a person, he acquires the ability to regulate and plan his life in the way he wants, but taking into account surroundings, and assessing in advance the consequences of the planned actions, i.e. understanding, that he will have to answer for himself, and before own surroundings.
However, this significant addition in the consciousness of a living being (self-consciousness), which allows him to realize himself and, it seems, to act reasonably and responsibly, does not diminish action of the lowest (animal) consciousness, which in any moment can begin to block any aspirations of the highest consciousness, if only seems to it, that they contradict survival of the person or even if they can worsen quality of his life, or, on the contrary, when the lowest consciousness of the person will accumulate own dissatisfaction with real circumstances to such limit (not enough food, too cold, a lot of harmful neighbors, too much anxiety), at which the person (a whole community) shall rush there, where the horizon of the best flashed, according to the lowest consciousness, which is not able to design, but capable, in the case of sufficient fullness, to push aside the highest consciousness together with all its arguments, and to force the community to migrate to an unfit terrain where it will find own perdition or to force the whole people to get involved to a hopeless war with neighbors for the best share in which it will completely lie down.
Nevertheless, the person, who represents by himself the lowest and highest consciousness merged together in the form of a body, is material manifestation of action of liberty as in instinctive, and conscious aspirations. The internal contradictoriness of these aspirations and at the same time their unity in a basis does not allow to distribute unambiguously actions of the person on purely conscious and purely unconscious. Therefore, accurately to predict actions of any person or to predetermine them is impossible, and in it he is also free.
Thus, the free manifestations of the person, i.e. his advancement, occur through both instinctive and conscious actions, which are based on an inescapable dissatisfaction with themselves and their environment. It is another matter, in what state is this fundamental property of activity, that is, its fullness both in the sphere of the lowest consciousness and within the limits of the highest consciousness.
The overflow of a person by dissatisfaction, in particular, with his place in the society, for example, in the form of an unfulfilled desire for power, which enters the sphere of the lower consciousness, leads him to forget all moral norms and crush by any possible ways of opponents, also aspiring in power.
The overflow of the person by dissatisfaction with a place in life from the position of possibly the most effective protection of one's own dignity, the dignity of his fatherland from unrighteous encroachment of enemies, remaining in vain in everyday life, and this is the sphere of self-awareness, forces a modest accountant display miracles of heroism in the war, where this property of consciousness allows him, unlike ordinary life, to unfold so, as did not dream the professional military.
Nourish this dissatisfaction of consciousness, which cause the aspiration to unknown, the unceasing and changing information streams, penetrating all being of the person which he can interpret, having consciousness, differently, to the extent of his understanding.
Thereby each person inevitably perpetrates always the fluctuation from a habit, or the settled way of life, to destruction of an order created by fair efforts, to liberation from it. Having established one and having joined it, he begins to be tired by it sooner or later and decides to change it, no matter how resisted to this change the external conservative nature of the person.
As a result of the appearance of the new, additional connections arise, the cognitive environment is expanded, which means the continuous growth of information flows, to which every person is again forced to be applied.
At the basis of this growth of information, and hence of development, is the inescapable dissatisfaction of the consciousness of maximum fullness.
So proceeds, want this or not the person self, the change of his own consciousness together with change beingness, that actually and is required for consciousness.
4.2. Manifestation of dissatisfaction of consciousness in the person.
It is also necessary to note that Gumilev's statement that in each person a certain internal essence acts, and the degree of his activity is determined by its fullness in a person or - by the level of this essence. Exactly this fullness forces the person to fall in passive state or in the active, or both of these states are counterbalanced.
If in each person acts a certain internal essence, or the property giving activity to consciousness which we have qualified above as dissatisfaction of consciousness, then degree of activity of dissatisfaction of consciousness, which is the basic property of consciousness, also has to be determined by its fullness in the person, or - by the level.
To bring big clarity in the mechanism of action of dissatisfaction in consciousness of the person depending on its level, or fullness, concrete examples are necessary.
In particular, an example of mass manifestation of dissatisfaction of consciousness of the maximum fullness are extreme historical events, i.e. the events of a turning character.
Therefore, it makes sense to ask the question: when leaders-activists of mass movements like Lenin, Trotsky, Stalin suddenly and massively "come out of nothingness", what is the secret of their charisma and triumph in one situation and the state of outcasts in other circumstances?
Presumably, to this "come out of nothingness "contributes coincidence, or some kind of resonance of dissatisfaction, accumulated over time, at the most advanced (intellectual) part of the community in its collective consciousness, with dissatisfaction inside own self-consciousness of individuals by their beingness in comparison with own real or imaginary abilities, considerations and achievements in their development.
This dissatisfaction can be conscious in one degree or another, i.e. - the aggregate dissatisfaction of the lowest and highest types of consciousness which are responsible respectively for discontent with the held position (lack of power, money, comfort, etc.), and for discontent by state of affairs in society concerning bringing it to more perfect order, and life of people - to greater harmony.
This, most active part of the population, mostly intellectuals, can become extremely irritated and dissatisfied with the current state of affairs in society and the state during its long decline, along with that, it considers own position there as insufficient, and that - its ideas regarding state management and society development are more adequate in comparison with the outmoded - in its opinion - views and ideas, established by the ruling elite.
Such was largely the Voltairean society of France before the revolution (1789), with a considerable share of the rich bourgeois, removed by the nobility from power, opposing to the decayed and unprincipled elite in power thanks the ideas of Encyclopedists.
In the quality of the new leaders of all discontented and then - the leaders of the revolution became: remote from the royal court, but unusually ambitious, expansive, widely educated and ugly externally Count Honore Mirabeau, spent three years in prison, who wished more money, more fame, higher position in society, i.e. his dissatisfaction came from the lowest consciousness; then a provincial advocate and the supporter of reforms Maximilian Robespierre, who sincerely considered himself a true and incorruptible defender of the people, striving to represent it and at the same time to defend interests of the people, i.e. his dissatisfaction proceeded from the highest consciousness; and after them by "the sweeper", unsatisfied with revolutionary "achievements" in the face of Directory, caught on stealing, was Napoleon, whose main aspiration was power - preferably over the whole world, that is his dissatisfaction generally proceeded from the lowest consciousness, and, nevertheless, partially, the dissatisfaction with archaic foundations of the state proceeding from his highest consciousness, led to the establishment after the coming of Napoleon to power of a new order in the life of peoples that appeared as a result of the revolution, in accordance with the ideas, which had Napoleon (the Napoleonic Codex, become later by the basis of the bourgeois system, )formally granting to all stratum of society equality in laws and liberty in actions.
Who would these leaders be without the emergence of a revolutionary wave? - no more than eternally dissatisfied clerks, adventurers or bandits.
Similar to these figures of the French Revolution were Lenin, Trotsky, Stalin.
In other words, a wide manifestation of public discontent immediately causes on the podium of competing little-known "figures", also dissatisfied with the situation in the community, beginning to "make history", including because, having emerged from the masses, and knowing their aspirations, they "throw" into the crowd those slogans that the crowd is waiting for. These slogans and appeals are most often obviously impracticable, but they give them the chance either to seize power, or lead the people on war, or to start a hike toward "holy sites", or just to enjoy the power over masses, and then, like Mirabeau, to sell revolution, having taken a bribe from the power.
Except similar "resonant" manifestation of dissatisfaction in consciousness of some individuals seeking to use a situation for own realization in society, there are individuals, 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 feeling is combined with their highest consciousness, the dissatisfaction of which with insufficient public comfort, development of science and art, reaching high degree, demands to extend achievements of a civilization and culture to all.
But, at this, the lowest consciousness dominates, because the activity of these individuals is 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 - a kind of "reckless persons" - prefers non-standard life situations owing to rejection of some formal-logical approaches to life - such a life for them is boring and meaningless, like working on a conveyor for tightening nuts.
They do not love reasoning, logical constructions, try to avoid analytical and synthetic work, hate the actions according to pragmatic calculations; at the same time, they, as a rule, - at all not workaholics.
Therefore, the target programs of self-consciousness in combination with programs of the lowest consciousness can be applied by the reckless beings with great success, if, of course, these beings are capable to combine so contradictory forms of consciousness, for fast and resolute change of a situation in favor of the conceived.
In other words, they prefer not the long-term reflections, not systematization of the facts and phenomena, i.e. not rational actions, but actions spontaneous, or actions at which the goal can be achieved for one-stage as if instinctively though, of course, they should work beforehand in acquisition of craft skills and gain experience.
Exactly such people make discoveries, create masterpieces of poetry, painting, inventions, they become by the outstanding commanders. That is their activity is manifested generally in the creative scope, which attracts them at all not with a position of consumption of some benefits and goods - they are interested in the process.
Alas, en masse the results of their activity are very mediocre both concerning the quality made by them and concerning acquisition of consumer values (they do not like to hoard stuff) owing to a lack of experience and laziness, and often - narrowness and ignorance; but defeats especially do not disturb them. It is pleasant to them to use the talent or ability, often - very mediocre (graphomaniacs) for receiving result without special effort of the intellect.
And they fall back into the old ways, like the card player who cannot move away from the card-table.
Nevertheless, there are creators new as in the field of technologies, and culture among them.
Thereby these, one may say, makers try to create, first of all, other values, but not to keep own wellbeing if, of course, the intuition, which they try to use often, does not cheat to them [24, Ch. 2.7].
It is necessary to notice nevertheless that at domination of the lowest consciousness lowering of the level of self-consciousness up to some limit turns creative persons, useful to development of society, into adventurers and swindlers, , who begin to use the non-standard and effective approaches to the solution of various problems or for own entertainment, or with self-serving intentions.
Especially brightly the American writer O.Henry as well as writers I. Ilf and E. Petrov (USSR) have described these crooks.
Between unselfish inventors, artists, travelers and self-serving crooks is situated a category of the businessmen who did not fall in their self-consciousness to the level of the politicians and other deceivers representing generally imperious elite, by any ways clinging to achieved benefits, and powers. No, businessmen are able to do a lot of things, creatively approaching economic activity, but by no means forgetting themselves, at this, their unselfishness comes down, as a rule, to charity for reduction of tax losses. Exactly relatively the low level of self-consciousness, for example, in comparison to inventors, in crisis situations turns them into the same crooks. However, they in every possible way disown from this, but in the majority choose themselves as darling, but not the public benefit.
Akin to businessmen, who are vacillating in respect of morality, the creative managers are also unstable in this respect. They are able to build good models of effective management in the economy, science and even politics, but they are on the content of the power elite, serve it, and therefore they can hardly be a model for imitation in the ethical sense, especially since the final decisions are made at all not by them, but by the same power elite, within which always is a struggle for greater power, and the decisions themselves are being caused, as a rule, by not the interests country, people, and a thirst for self-preservation and enrichment.
On the other hand, an increased level of self-awareness with the domination of the lowest consciousness gives the society a fairly rare cohort of thinkers, philosophers, reformers and just wise people.
These representatives of individuals with an increased level of self-awareness with the dominance of the lowest consciousness are the opposite of the adventurers, that is, both these categories are the extreme expression of creative persons.
Important to them is not so much intellect, (they can be clever or not particularly) precisely because they have practically no big need to use own intellect, so as they seldom get into critical situations (therefore they are designated as the sages), noting these "slippery" situations for themselves in advance due to almost always. As and shamans, they can combine the highest and lowest consciousness in unison, anyway, to receive the right decisions and to perform adequate actions.
The vast majority of the people, known for the wisdom, were not young people. Apparently, it means that the right decisions aren't given so simply – to approach to them is required knowledge and skills which aren't acquired in one stage. Therefore, preliminary conscious accumulation of knowledge and abilities, checked in practice, or experience, can't but be a basis for adequate result in insight.
Along with that wisdom is often associated with the incomprehensible (intricate, convoluted, puzzling). Indeed, the sages themselves could not explain the receiving in insight of the right decision of a problem in any way, just as shamans, and, just as the modern science.
But advices of sages in crises if they and give advices, seldom influence the surroundings, inasmuch a reasonableness is not combined in it with inexplicable enlightenments, and places at fed the authorities borrow, as a rule, the reasonable beings, seeking to keep the reliable old world (consumer society), but not to aspire to new, which, it is not clear, as yet itself "will behave".
Therefore, they can listen to advices of wise men, but are not capable to apprehend these advices by the formalistic, conservative mind, in which everything is in advance painted, known and understood, owing to what, for example, the reasonable beings always (and it is vain) laugh at the sages promising arrival of troubles (Cassandra's effect).
Therefore, the reasonable beings constantly get into foolish situations, and the most outstanding (quick-witted) of them, according to most people, are those intellectuals, who are capable to get out with the smallest losses from unpleasant situations which they, as a rule, and create themselves.
Exactly these the reasonable beings are glorified by historians though all mind of Napoleon did not prevent him to commit the most stupid campaign to Russia, brilliant, as it is considered, mind of Churchill "helped" to break up the British Empire after the last world war, collective intelligence of Politburo of the USSR was solved on hopeless war in Afghanistan, etc.
By the way, the modern science in the face of the futurologists-intellectuals categorically declares sheer folly within standard logic of extrapolation, with which, in general, nobody argues, that the human civilization will infinitely develop, conquering all new worlds and even galaxies. These futurologists do not suspect or do not want to think that any material finite is not capable to be by continuous infinity within invariable quality: sooner or later any formation inevitably loses the form, i.e. is scattered in ashes or gets other form.
Unlike these clever and reasonable beings, the true wise men are capable optimally to combine as needed the target programs of self-consciousness, experience, knowledge and skills with automatic programs of life support of own lowest consciousness.
They try to reconcile at the critical (necessary) moments of the program of own lowest consciousness with the target programs of the highest consciousness, harmonizing their work within own experience, knowledge and skills. Thereby they put themselves always in the most advantageous position by foresight of the direction of succession of events.
Therefore, they look at what is happening as if from above, without special reflections, and succession of events is obvious to them though the true mechanism of this motion and its reason can remain for them unclear.
They mostly observe and regret, inasmuch they understand that the intellectuals in power cannot to be convinced by them.
Nevertheless, the sages live not on a separate island, and they as well as all rest to suffer from an arbitrariness and bias of the reasonable beings, which behind trees (benefit) not see the forest (prospects), but, as a rule, are in power owing to the pragmatism and illegibility in means.
Thus, the true sages carry out a role of observers in beingness, showing extreme degree of passivity of the active as own conscious inertness. Thereby they show limitations even of the most advanced individual consciousness, which believes that the world is something uncontrollable or, on the contrary, considers the world is operated by unknown forces with the purposes inaccessible for a human comprehension.
Perhaps, Leo Tolstoy was the brightest representative of this cohort of thinkers.
The pushing off by self-consciousness of the lowest consciousness into the background, giving a open space of dissatisfaction of the highest consciousness, characterizes the layer of informal-intellectuals who is in any society. They, unlike wise men, are sure in the triumph of reason, science, justice, equality, result of which, according to them, by all means there will be a general harmony in society and a harmonious person will emerge, in particular.
Exactly they are immutably fighting for the people's happiness, without suspecting, what kind of "happiness" see the people masses.
Nevertheless, in practice, only they constructively criticize the power elite, without claiming to enter it which they hate cruelly for unjust actions against the masses, poor governance, corruption, stupidity and mediocrity.
Mainly, informal-intellectuals include the left-educated elite, who understands the absurdity of what is happening, a at the same time these informal-intellectuals are not corrupt. In particular, such were the Soviet dissidents. Informal-intellectuals also include radical students who, for example, in France in 1968, by their indignation changed the vector of the country's development by shifting it to the left. In general, the informal-intellectuals can include all educated people who have a sufficiently high level of self-awareness or sense of dignity in order not to go to the service of crooks and scoundrels, and at the same time have their own ideas about the improvement of society, even though utopian.
Mind, intellect, reason, sanity define the same thing, namely: a product of this or that effectiveness of action of the centers processing the entering information from sense organs that is quite comparable to operation of the computer, which in itself, as we know, is not capable to discover either America, or new laws. Though, of course, the self-consciousness, inherent in any person, influences processing of informational streams which to some extent takes place consciously with elements of abstraction and logic, i.e. in an apparent form.
Nevertheless, intellect in implicit forms for any living beings and in addition to them in explicit forms for the person is manifested always as the tool allowing them to interact as appropriate with the environment.
So, by means of mind is carried out more or less efficient, but only partially conscious interaction of the person with surroundings which is narrowed even more due to that the person in common life, as a rule, is guided by a habit.
Therefore, dominance of intellect before self-consciousness in other its part, leaving for the person the comprehension himself as the subject of action, but as it is paradoxical, puts him closer to the lowest consciousness in the person, than to the highest, so as the rational person tries to adapt mostly to an environment, but does not try to change this environment under himself, though, perhaps, he and wants this, but the phobia of risk wins.
Mind (intellect, reason, sanity) is pragmatic, it is inclined more to repeat the studied actions, i.e. it is inclined to standard algorithms, as if speculating inwardly: the best - the enemy of good. Mind seeks to make life steady, convenient and non-contradictory, and is limited by this.
Similar human consciousness is incapable to react to essential changes in surroundings efficiently: it or perishes in the person of its carriers, without sustaining the competition in quickly changing world, or in critical moments it confides to the reckless beings, which easily pick up all new, but which can along with that - lead into impassable thickets.
Under the wisdom the people intuitively understand possession by the person of the higher quality, than only sanity.
Actually, wisdom is such combination of mind and self-consciousness at which the person is capable consciously, but is not spontaneous, to connect the target programs of self-consciousness to the lowest consciousness.
However efficient for development, but often pragmatically hopeless actions, which the sages reject, are undertaken without special reflections by people with fair share of the recklessness, which is not enough at the sages, and which is in excess at adventurers.
Brain of the person in "pure" form works as the computer, according to the given programs, that is consequence of action of the centers processing information entering from sense organs. Therefore, the disbalance toward rational activity means the penchant to templates, i.e. the commitment to a habit and the other already blazed paths indicates rather poor development of self-consciousness the person.
The weak development of self-consciousness and equally the weak manifestation of the lowest consciousness (low level of dissatisfaction of consciousness in both cases), which are in a balanced state, characterize the basic group of any communities. 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.
Most often, such people who consist the vast majority of the population out of politeness are called demos (the people masses), and politicians always appeal to it, perfectly understanding whom to deceive the easiest.
Despite all this criticism, it is difficult to condemn demos (the people masses), as it is usually engaged in daily monotonous work, not having prospects for another kind of activity that could contribute to the development at these masses of self-consciousness.
The habitual standard dictates to masses to live as everything, consuming what is, creating around itself an environment of artificial and natural objects only in order to regularly to update it, finding satisfaction in this incessant process.
The population has no understanding that the pursuit of consumer values is quite monotonous and never gives the result which is completely satisfying the person.
At such behavior the person actually demonstrates the preference to the monotonic existence – as if to the life-sleep with rare moments of awakening which, as a rule, are initiated by external circumstances (marriages, divorce, new job, diseases, death of the close people, etc.).
Having lived such life, similar reasonable beings with surprise discover in it, in effect, absence of interesting and outstanding events precisely because they were trying to follow to pragmatic approach.
Despite all this criticism, it is difficult to condemn demos (the people masses), as it is usually engaged in daily monotonous work, not having prospects for another kind of activity that could contribute to the development at these masses of self-consciousness.
The habitual standard dictates to masses to live as everything, consuming what is, creating around itself an environment of artificial and natural objects only in order to regularly to update it, finding satisfaction in this incessant process.
The population has no understanding that the pursuit of consumer values is quite monotonous and never gives the result which is completely satisfying the person.
At such behavior the person actually demonstrates the preference to the monotonic existence – as if to the life-sleep with rare moments of awakening which, as a rule, are initiated by external circumstances (marriages, divorce, new job, diseases, death of the close people, etc.).
Having lived such life, similar reasonable beings with surprise discover in it, in effect, absence of interesting and outstanding events precisely because they were trying to follow to pragmatic approach.
In this respect, they are remarkably similar in behavior to animals, for which, although they cannot reason, the main thing is getting sensations.
In Russia in the nineteenth century, a similar category of people was called commoners (philistines), and their neighbors were non-poor peasants, small traders, service persons of all types.
Such persons avoid the participation of any public activities, being interested only in their own well-being, but avoiding any risk. They do not resist the authorities and avoid any extremism, but only so long as their survival is not at stake - after realizing this, they crush everything and everyone without any hesitation and reflection.
A fairly significant category of persons with some preponderance of self-consciousness with a tinge of intelligence over the lowest consciousness adjoins the philistines.
These "intelligent" intellectuals, as a rule, use their mind in the form of inferences, abstract forms of formal logic, and sometimes use elements of dialectics. A typical example of such an approach is mathematics. Iconic and verbal forms of communication are used by the reasonable persons mainly to achieve utilitarian purposes (benefits).
Effectiveness of own speculative (abstract) constructs is checked in practice, i.e. in targeted actions, as a rule, jointly, including in culture, consumption of habitat, in particular, for food, in manufacture and consumption of artificial objects, as well as in an exchange of everything that is, by means of some equivalent (money). The form of this process, opened for people, distinguishes them from animals, whose instinctive-reflex communication with the environment does not open for them.
Rational approach of the reasonable beings to life allows them to open the new relations of objects and the phenomena only in other combination of objects, and new objects – only a combination of the known parts in a different way - according to logical constructions in correlation with themselves.
For example, they can think up a chair, having seen that on a bench at a wall is more convenient to sit, and to add a back to a bench. They can use firewood for heating, but they are not able think up a gas burner, inasmuch for its designing is not enough a combination of the known objects – building of new models from mechanical designs with application of laws of combustion and heat-exchange is required though when receiving the corresponding template, they can stamp gas burners in any quantity, and even a few to improve them on efficiency of action and on design.
Such people include, in particular, a large part of teachers, health workers, various qualified personnel, servicing everything at the level of service, and not research, numerous scientists, leading the work on systematization of data, etc.
Such entities have no special desire to go beyond the limits of rationality, i.e. of a template, both in things, and in the relations among themselves.
From the opposite side of the philistines are situated quite considerable category of the persons having a certain predominance of the lowest consciousness over self-consciousness.
Even the small deviation aside toward the lowest consciousness in its aspiration to the better (pleasant) life pushes these "philistines" to the transition of into category of managers, the employees of law enforcement bodies, who are, in fact, serving the power elite, at this, the most crafty tries to get directly into this elite. They understand very well that in this environment, without significant talents, is possible to achieve significant benefits, if, of course, pay attention only to the authorities, serving them, and neglect the rest.
The bosses themselves differ from similar subjects only in that they brain faster and better, taking the appropriate share of rationality from the highest consciousness, and from the lowest consciousness - quite good strong-willed qualities and energy, sufficient dexterity, cunning, insidiousness and unscrupulousness and also skill to communicate and therefore to rise up to the moral heights about which Christ and Kant spoke, is chronically incapable [25].
Various kinds of lumpen, in particular, criminals, chronic unemployed, tramps, professional beggars, "soldiers of fortune", have such skew aside toward the side of the lowest consciousness that they only have a memory of the highest consciousness. Maksim Gorky presented them magnificently in his play "On the bottom."
In other words, they have only a few formal ties with the society. For this reason, they seem to return to the level of animals, more precisely, to the level of sensations. They are not interested neither in public life, nor in wealth, nor in power - nothing is interesting to them. Having obtained money suddenly, they immediately drink or stroll, they sell their votes to anyone, at a convenient opportunity, they are capable to kill and rob without reason, and in this respect they are even worse than animals. Nevertheless, they are people, the highest consciousness which in many generations for various reasons, for example, because of stay at the bottom of society, did not gain development, either the severe stress or vital crash so deformed their highest consciousness, that its pathetic remnants are not capable to compete with animal instincts of the lowest consciousness in any way.
Rentiers, that is persons who are not doing anything, and the means for living get from the percentages of own capital, differ from lumpen only by opinion (in own self-consciousness) about own value, connecting it, however, not with the merits, which were not or already not, but only with possession of money that compels them for the sake of preservation of this value in every possible way to care for saving of the capital, turning into lumpen with its loss.
Besides, the general for all mentioned categories of individuals concerning manifestation of action of consciousness at the initial stage of life cycle is the maximum fullness of dissatisfaction of consciousness.
At first this fullness provides the fastest and effective adaptation of the child to the environment– here the dissatisfaction of the lowest consciousness forcing the child to seek as fast as to recognize the vital items in own surroundings, and then the relay race of knowing of the world around is adopted by dissatisfaction of the highest consciousness, shifting the emphasis on adaptation to the social environment from adaptation to the natural environment, forcing the child, as far as possible in the existing surroundings, to strive to keep up with the rest, to gain knowledge, skills, abilities, experience.
However, after implementation of this adaptation program at least, that is with end of the main program of growth and development and transition to work, there is a decline of dissatisfaction of consciousness, and individuals are distributed on categories which are designated above, that primarily depends on the purposeful development of self-consciousness, the ratio of the highest and lowest consciousness (the dominance of one or the other), and also from surrounding of individual and its volitional qualities, which under certain conditions can facilitate the movement of the individual to higher "strata" society.
This consideration of categories of people shows that the most efficient for development of individual consciousness are people from category the reckless without extreme groups – of adventurers-idlers and sages. This group of the reckless beings makes, though considerable, but minority, but this minority is the only creative from all population, as well as the efficient for development of individual consciousness are the informal-intellectuals, who really and unselfishly struggle with the authorities to move towards a more harmonious society.
Precisely they are "motors" of progress.
Exactly the reckless persons have thought up steam engine, light bulbs, computers, rockets, atomic bomb, gambling and soccer, but not other "swamp" of the reasonable beings, which only can use templates, and not a few sages who, at best, are able to advice.
And without criticism of those in power by the informal intellectuals, society would be mired in "reasonable" inaction, as, as is known, "the best is the enemy of good."
5. Definition of a holistic community.
The holistic community, apparently, is association of individuals on the basis of common principles and values of beingness, both material and spiritual, found by them in the course of historical development in some territory.
However, the definition, given by us, requires specification. Therefore, first we turn to the known definitions of holistic communities.
In Russia such community is usually called an ethnos, which means, in translation from the Greek - the people, and this term is clarified by researchers by definition, largely not coincident.
The first and most recognized definition of ethnos was given by S.M. Shirokogorov: "Ethnos is a group of people speaking the same language, recognizing their uniform origin, possessing a complex of customs, a way of life, kept and sanctified by tradition and distinguished by it from such and others" [26].
Let's note that not all known uniform sets of people fall under this definition. For example, in China are used two various languages - on structure and features very far from each other, historical origin of primary groups of Chinese is too variously just as customs and a way of life, but they already several thousands of years consider themselves by the uniform people (ethnos in domestic terminology).
L. N. Gumilev spoke concerning ethnos as follows: "Members of ethnos are united by the general stereotype of behavior having a certain communication with a landscape (the place of development of ethnos), and, as a rule, including religion, the political and economic system. This stereotype of behavior usually is called national character [16].
Gumilev adds the following characteristics of ethnos in his understanding to this definition: biological similarity of people in ethnos, like an ant hill; a form of adaptation of people to a landscape; opposition of people of one ethnos to other ethnic educations; similar behavior of people of one ethnos; general origin and synchronous history; possession of the steady evolving systems; certain hierarchy.
The disadvantage of this definition is the uncertainty of the concept of the stereotype of behavior, an indication of non-obligation of inclusion in a general stereotype of the behavior of religion, political and economic structure, which testifies to the blurriness of the concept of ethnos in Gumilev's interpretation. In addition, there is no reference to the attitude of people of the ethnos to culture and traditions.
Yu.V. Bromley in his dualistic theory defines the concept of ethnic people (in fact, ethnoses) as a combination of ethnic language, everyday culture, ritual, ethnic self-awareness and natural-geographical, economic-social, state-legal and other conditions for the formation and existence of ethnic elements. Such ethno-social organisms constitute a certain socio-economic integrity, acting in the form of a tribe, a nationality, a nation [27].
It is known that in many ethnoses there is no common ethnic language and, especially, - there are no general ceremonies, household culture, there is also no general ethnic consciousness (it still should be reached), natural and geographical conditions. For example, there are no first three features in Russia, China, India, Indonesia. Besides, Bromley did not include in any capacity the attitude of people of the ethnos towards religion.
According to the system and static (component) theory (G.E. Markov, V.V. Pimenov) the ethnos is considered as historically arisen and evolving difficult self-replicating and self-regulating social system possessing polysynthetic composition (structure). Its components are indicated: the reproduction of the ethnos as a part of the population and its inherent demographic structure; production and economic activity; system of social relations and institutions; language; way of life, customs, rituals; system of personal contact [28, p. 5-18].
There are many common words in this definition, but there is no indication of the main features of the ethnos, as, indeed, and at the above researchers. In addition, many ethnic groups lack a common language, way of life, rituals (China, Spain, Switzerland, Canada).
In the works of A. S. Arutyunov and N. N. Cheboksarova. is offered to consider ethnoses as areas of the increased information density, as well as is noted special importance of process of inter-generational transmission of information for ensuring continuity and stability of ethnic system in time. Stadial types of communities (tribes, peoples, the nations) are considered as three different types of information density [29].
This approach is obvious and does not carry significant information, since any development presupposes both an increase in the density of information and its transmission, but the authors could not indicate the essential features of the ethnos.
Thus, all the above definitions of the ethnos do not reflect all of its inalienable features, among which would be highlighted the basic features and the main characteristic of the ethnos, which makes the community as holistic and developing.
In order to find these basic features of a holistic community (ethnos), it is necessary to try by means of facts and some generalizations to mark out them.
The material given below in the text, shows that the facts found and their analytical-synthetic processing indicate that the main features of any holistic community (ethnos in Gumilev's terminology) are such: the historical formation of community in certain territories creating its stability outside a zone of activity of neighbors; the communication order including one language or several languages for communication and relations in the territory of placement of community; similar way of life, customs and traditions, as a rule, associated with religion; the special culture (folklore) connected with origin and with specifics of life of peoples of community as well as with assimilation of culture of the previous communities and neighboring communities.
But above these features of a holistic community is the main - self-consciousness of the community, more and more finding itself in the course of uneven development of the community and its response to all external and internal factors, enriching in collision with them, and pushing thereby the community forward, nominating it in case of success in number of leaders; or stopping it in this movement at insufficient activity of the highest consciousness of leaders of the community, and leaving it thereby in thousand-year hibernation; or leading the community to disintegration and dissolution of its population in other communities with loss of the territory, language and even culture, as happened, for example, on the Baltic coast with northwestern Slavs assimilated by the Germans because of the weakness of their self-awareness, their small number, the continuous and strong pressure of aggressive neighbors, that did not allow them defending own identity as well as Hittites, Assyrians, in difference , for example, from Poles, Danes, Dutch, Armenians, Georgians.
The self-consciousness of the community is reflected, for the most part, in ideas, values and actions of the intellectual-elite stratum, continuously fed by the rest of the population, which allocates from itself the most prepared representatives for managing and creative activity as community leaders.
Leadership of the power elite ends when it starts to act against the masses, which nominated it, exclusively in their own interests, despite the help of propaganda and force pressure - detaching and contrasting thereby own consciousness to consciousness of the masses: the elite is replaced with the accumulation of dissatisfaction with the masses as conditions of life (poverty, semi-military or martial law, with all their restrictions, impeding normal nutrition, entertainment and reproduction of the population), which relates to the sphere of of the lowest consciousness, aspiring to receiving acceptable sensations, so and in the case the accumulation of dissatisfaction with conditions of public life (lack of civil liberties, scandalous inequality, the absence of the social elevators interfering effective manifestation of knowledge and abilities accumulated by each person, stratum restrictions, etc.) that relates to the sphere of the highest (developing) consciousness.
The boiling point is expressed in mass disturbances at the key points of the country, and the antagonism manifested is resolved in replacing the leaders of management who completely detached from the masses by others, although they may not be better than the previous ones. (China is the most vivid example of such processes).
It follows from the definition presented by us that the essence of a holistic community, or an ethnos as a developing community of people is the collective self-consciousness of a community, without which there is no possibility of the community developing in its integrity when this collective consciousness interacts with the external surroundings and within the community itself through collective action of the community. Along with that the possibility of development of community in its integrity does not exist without hookup to action of self-consciousness of community of action of the lowest collective consciousness in case of essential recession in social development for turning a development course on more favorable.
The presented brief analysis of the essence of a holistic community is already capable of giving an idea of the main causes of the disintegration of communities that appear to be powerful and invincible.
These reasons consist either in the absence of reaching by the community a common - voluntarily agreed - for all its nationalities of self-awareness, or in inadequate awareness of itself, which always takes a considerable time, and any artificial reduction of period, like an attempt of reduction of term of pregnancy, will not help here.
Therefore, for example, in the USSR the proclamation of a Soviet man as the best sample 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 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.
It is curious that the same problems confront the US, since there is no common self-consciousness for the three main groups of the population: natives of the countries of Europe, natives of Africa and natives of Latin America, at this, the community may not think of realizing itself not only due to recent emergence, but also because of the ruthless robbery of all the other communities of the world, thank to which, in fact, the United States is kept for the time being at the "crest of the wave of consumption".
Below, with the example of Assyria, it is shown - to what sooner or later this policy leads. That is, those communities, which do not have internal integrity (sufficient level and scope of self-awareness) can be hold within of a single state either by force or benefit, or their combination with the activation of propaganda (deception), collapsing and dissolving in other communities immediately after the disappearance of that or another.
Perhaps, several more examples we will manage to show in addition the leading role of collective self-consciousness in formation and development of holistic communities, and the lowest collective consciousness – in correction of motion of community through its "shake-up" during the crisis periods by removal of imperious elite, holding thereby community from rotting or disintegration.
For this purpose, we will take a view of several communities known for their long-term development which still, despite many catastrophic events in their history, during the millennia remain, not disintegrating, i.e. preserve the identity (self-consciousness).
Consciousness of Chinese about four thousand years ago during an era of formation of their complete community began to develop in conditions of relative isolation - close to the coast of the Pacific Ocean, in an area favorable for effective agriculture: this area was cut off by mountain ranges from other territories where a civilization started, which are relatively close to each other: India, Mesopotamia, Egypt.
Apparently, because of isolation, the figurative (hieroglyphic) writing, characteristic of emerging civilizations has survived to this day in China, unlike the vast majority of other countries in the world.
The self-consciousness of Chinese in this isolation developed almost autonomously. This autonomy kept figurativeness of thinking, and created also increased susceptibility of Chinese to new if that promises benefit, but limited their opportunities themselves successfully to aspire to new. The figurativeness of thinking affected hypocrisy, characteristic of Chinese, for the sake of profit.
Early cultural development and formation of effective for development the hierarchical system of the state (Confucian), in comparison with archaic structures of management of the neighbors, allowed Chinese, feeling the superiority before them, to consider the surroundings as barbaric, and they keep this sense of superiority hitherto. This factor not only in a considerable measure influenced development of the self-consciousness of Chinese to high degree, but also allowed to hold this degree, despite all cataclysms in long history of the Chinese community.
High density and population; labor-intensive, permanent irrigation works, requiring order, concentration of attention; hierarchy and systematics, developed in the Chinese people's self-consciousness a collectivist attitude towards life with the prevalence of the interests of the community in relation to interests of the individual, which was reflected in the actual primacy of traditions and the preference of form to content, but along with that - in the formation of a sense of duty, and practicality, resulting from the love of order, led to a consumer attitude towards religion - to God they turn mainly in order to ask something - such a contradiction in the character of Chinese on "freedom", if it is achieved, leads to preference by them of their own material interests to the public interests.
Thus, the self-consciousness of Chinese developed in interaction with the specified environment factors, acquiring features, which did not allow under all cataclysms during long term to disappear to the Chinese community, and opposite, nominated it to the leading countries of the world to date. In other words, having appeared about 4 thousand years ago at fullness, sufficient for the formation of the state, the self-consciousness of the Chinese community has not been lost, but thanks to the specified features, it gradually consolidated, having covered and united the numerous ethnic groups of the region, in spite of clashes, wars, invasions of barbarians and coups, having overcome all these catastrophic phenomena not without help in crisis situations of collective lowest consciousness, and not having allowed the community to disintegrate or dissolve in other communities.
The self-consciousness of Jews about 3.500 years ago in the era of the formation of their integral community began to develop in the Middle East in the middle reaches of the Euphrates River after the merger of Semitic-speaking nomadic pastoralists with husbandmen of desert oases in contact with large states - Egypt, Assyria, Babylon, - having relatively short historical period of time for the existence of an independent state on the border of the second and first millennium BC. Nevertheless, the main achievement of the Jews over this period in comparison with most other peoples of that time was the creation of a monotheistic religion, fixed in the main positions in the Old Testament. Although only a tribal god was reproduced in this religion, it nevertheless drew Jews to a single source of everything that made it easier for them to develop their own culture, and their religion formed the basis of Christianity and Islam. This awareness of themselves, reflected in the Old Testament, did not allow Jews to dissolve among other peoples, since it set them in correlation with their religion and culture into a higher holistic among other holistic communities of those times.
Relatively small number of Jews were at the crossroads of migration and interaction of different peoples. They were being conquered, resettled, sold, destroyed. Therefore, the usual practice of denoting a nationality by tradition and belonging to the national-religious community after the final loss of statehood was changed by marking by Jew of everyone who has a Jewish mother, and belonging to Jewish community had been determined primarily on the basis of recognition of the relevant religious canons.
As a result of attempts to forcibly assimilate of Jews by neighboring large state entities in the Middle East and actual deprive their own territory, Jews began to gradually settle in different countries, on the one hand, being applied to orders of the respective country, and, on the other hand, steadily keeping own customs and religion (Judaism).
Similar unstable position developed in their self-consciousness a certain duality which was felt by peoples, which have accepted them, especially as Jews having kept a few thousand years the high culture and hereditary skills, as a rule, were engaged more successfully in difficult kinds of intellectual activity, monetary circulation, art, trade and crafts, than less developed indigenous people, and by that could not hide the superiority over indigenous peoples, causing their envy and persecution under various pretexts. This superiority was maintained by ancient cultural and religious roots and strict following to ethnic roots as well as need to support each other among other peoples, even more uniting all Jews, despite their dispersion on the world.
Therefore, the self-consciousness of Jews includes pride for the antiquity of their community and the significant contribution to formation of a world civilization in the cultural and technological relations and also fidelity to ancient traditions, contrary to pressure upon them of traditions of the peoples, which accepted them.
Thus, the self-consciousness of Jews developed in interaction with extremely adverse factors of the surroundings, but thanks to this it strengthened and reached such religious and ideological and cultural level that it did not allow to this community to be dissolved at resettlement among a great number of other peoples, not only having overcome numerous catastrophes on the historical way, but also rather recently having recreated own state and having restored communication of Jews in an own classic language – Hebrew. Besides, higher level of collective self-consciousness of Jews in comparison with self-consciousness of other communities in combination with their absent-mindedness over the world promotes leadership of representatives of Jews in world elite, for what they were so hated by Hitler as the leading plutocrats.
From this brief review, it is evident that not external factors for about four thousand years developed the communities of Chinese and Jews. They only served as the surroundings, with which the self-consciousness of the corresponding community interacted, strengthening or, on the contrary, weakening it.
Having formed up to distinct and strong forms: language, cultural-religious, technological, domestic, i.e. having behind our back a powerful support in the form of awareness of ourselves as cohesive acquired spiritual and cultural values, in particular, the community of Chinese, despite such powerful negative impacts on it as internecine wars, numerous invasions of wild peoples, the transition of state administration to the hands of foreigners, has not disintegrated, as and the community of Jews, despite the dispersion of Jews around the world without support on own territory, the persecution of them by the whole world for thousand years, has not disappeared, but, on the contrary, has rallied, and even introduced in qualities of a means of communication among themselves, the own ancient, forgotten language - Hebrew, and restored the Jewish state.
As and the communities of Chinese and Jews, many others managed to preserve their integrity. Particularly unfavorable conditions for this development process were originating for Armenians and Georgians, which began from VI century BC.
The self-consciousness of high level, formed in these communities yet 3000 years ago, expressed in a high culture, partly borrowed from the highly developed predecessors - the states of Mesopotamia, the single language of own design, traditions, adoption of the Christian religion that separated these communities from the underdeveloped neighbors, gorsky tenacity in preserving own customs and peculiarity, allowed them even under shaft of invasions of other peoples to keep the communities as holistic and developing, and to date to raise the level of the collective consciousness to ability to restore the national states – Armenia and Georgia.
The weakness of self-consciousness, despite a powerful state, favorable conditions for existence, leaves only memories from deciphered cuneiformsfrom communities, that once were vast on occupied territories, such as Assyrians, spreading at one time their dominion over the entire known then civilized world,
The end result of the weakness of the Assyrians' self-awareness was the disappearance not only of the Assyrian community, whose state was the most powerful in the Middle East in the 7th century BC, but also Phoenicians who were Rome's main rivals; Etruscans, from which there are almost no traces left; Khazars; Huns, etc.
Of course, not catastrophic external conditions, which in sufficient number and with even greater force influenced Chinese, Jews, Armenians, Georgians, were the main reason for disappearance of these communities, but did not crush them. Insufficient level of self-consciousness in the form of cultural, innovative and religious-traditional braces has destroyed these holistic communities, because with the help of basically only the lower consciousness with its desire for egocentrism, survival in any way, pressure by force, the refusal from contacts with other peoples or neglect by them, is impossible to withstand the onslaught of neighboring peoples for a long time; here is required a sensitivity to the new as well as timely rejection of the obsolete, unfit in the changed conditions; more or less altruistic morality and at the same time - established traditions or a common religion and language of communication, which gives specialness to the community; the developing ideas, for example, the idea of people by chosen God, and not just one desires to cover and capture.
For example, we shall show below the reasons for the collapse of the Assyrian community, which disappeared approximately 2.6 thousand years ago, unlike the neighboring - Jewish and Armenian.
At the beginning of II millennium BC, in the upper part of Mesopotamia, close to the trade routes, a small oligarchic state of merchants arose, Assyria, which was under the control of alternately larger states of Mesopotamia.
The weakening of the large states of this region provided an opportunity for Assyria, having transferred gradually the leadership of the country from the trade nobility to the military, move on to a policy of conquests.
In the middle of XIII century BC Assyrian troops plunder Babylonia, in the 12th century BC Assyria subjugated Northern Phoenicia. The danger of invasion by neighbors forced the ruling Assyrian elite to improve the organization, the technical equipment of the army and its strength.
War chariots, siege weapons, armament from iron instead of bronze, sappers, a new battle tactics and discipline appeared at the Assyrian army.
At the same time, no one could compete with the Assyrians in cruelty against the enemies and the ruthless robbery of the conquered countries.
In VIII century BC Assyrians defeated the Damascus kingdom, in the 7th century BC they destroyed Babylon and captured Egypt.
Assyrian imperious elite tried to unite violently occupied territories with the diverse population, various languages, religions and traditions by one – Aramaic language. Wars led to deterioration of the situation of ordinary Assyrian farmers – the main land allotments departed to the tsar, grandees, temples.
In Assyria by the end of the 7th century BC from the infinite wars and revolts in the conquered lands began to be felt exhaustion.
At the same time, new powerful neighbors appeared for Assyria - Chaldean kingdom and Mussel. They attacked the central part of Assyria from two sides, its army was defeated, resistance ceased, and the Assyrians gradually dissolved among other tribes and peoples.
It is curious that in the Assyrian art military plots and scenes of hunting prevailed.
Ruination of Assyrian community distinctly shows that a support on force, cruelty which are properties of the lowest consciousness, in which there is practically no development, illegibility in means, the desire to coerce violently, in particular, by means of the policy of resettlement, to unite the diverse tribes and peoples in surrounding of aggressive neighbors, inevitably leads to the death of the state, and after this disappears the community, which is assimilated by neighboring communities.
Thus, the low level of culture of the community relying only on force and developing only military technologies does not find with loss of this force nowhere more support for own development, and his members join other communities.
Such cases of assimilation of members of once powerful communities in the history of civilization are sufficient to understand the leading role in the development of communities of not external factors, even powerful ones, but internal, developed features: culture, traditions, ethics, often religion, not allowing only animal instincts in the form of force, greed, hatred to other peoples and primacy at any cost to dominate in collective consciousness of community.
The given examples, despite not similarity of content of the self-consciousness of Chinese and Jews and also essential differences in surroundings their communities, show that both communities have all features, noted in the definition given above.
They were formed historically in certain territories, the order of communication includes one or several main languages, that were singled out during development; a way of life and customs of peoples of communities for long history of each of them have become significantly closer to each other; having made a basis for formation of specific culture, at this, the tribes making these communities not necessarily have common biological (genetic) roots.
It must be assumed that this means the correctness of highlighting by us the main features of a holistic community.
Nevertheless, collective self-consciousness is responsible for the development of the community. Its action can be more or less successful, as it is visible from the examples above.
It must be assumed that development of community with maintaining its holistic as it is well looked through from the given examples, depends on the corresponding content of collective self-consciousness.
This content, differing in detail for each individual community, in order to ensure the development of any community and preserve its holistic should have the following properties: a support on a level of culture that significantly separates the basic aspirations of man from animal instincts; ability to detach and distinguish itself from neighbors by pride for own peculiarity, despite of its specifics; the adequate choice of means, in particular, faith and traditions fastening community before any threats; evasion from conservatism, or overall preference of the new over the outdated; predominance in times of crisis the public interests over the personal; the ability to critically assess own actions in the present and adequately anticipate the future by leaders of the community by making responsible decisions so that they are correlated with the achieved level of mass self-consciousness.
Similar content of self-consciousness of community keeps a community from disintegration and defines the course of its development, the relation to an external environment, all system of life of community. During this advance the collective self-consciousness is enriched itself, and raises at the same time the level of self-consciousness of each member of the community.
6. Dynamics of activity of the holistic community
Above we gave a complete definition of Gumilev of dynamics of holistic communities, who called them as ethnoses and noted for them four stages of life cycle: short phase of formation, rather long phase of existence, phase of decline and phase of historical relicts. At the same time duration of full life cycle of ethnos, according to Gumilev, is 1200-1500 years.
Both of these considerations seem inadequate for the following reasons.
It's not even about how many thousands of years the holistic community can exist - everything in our world is finite. The essence of the problem is completely different.
Each human community, being formed, for example, from the association of tribes, does not have a clearly defined order of phases, through which it must necessarily pass, as well as their number.
The community can disintegrate immediately.
It can exist in about the same state for many thousands of years and even tens of thousands of years, as, for example, the Australian aborigines.
The community can also undergo various changes for thousands of years, in particular, in the quality of the population (mixing with other nationalities): in changing the language, religion, governing bodies, subordination (external management) in different periods, but, nevertheless, to remain the same holistic community, preserving cultural features, which allows it to most successfully to separate itself in the self-consciousness from animal instincts, as well as from other communities; preserving many of the original customs and installations related to specific of the natural environment in which the community develops, allowing the most effective survival and contact both between the community members and with the neighbors. By this, the community does not lose the base of collective self-awareness, that is, its essence and holistic.
Such communities represent undoubtedly China (Confucianism, Taoism, hierarchy, collectivism, preservation of ancient hieroglyphic writing, state seclusion, the opinion of one's own exclusiveness in the world), India (Hinduism, caste, Buddhism, the claim to the place of the founder of world civilization and the center of the world wisdom), Japan (Shinto, the homage of one's own traditions, propensity for sacrifice for the sake of the community, contempt for other cultures and nations), Wales (preservation of one's own language, customs, governing structures within another state for several thousand years).
This list could be continued, but also it is quite enough to discredit the unambiguous phase order with the frames of life cycle of ethnos of 1200-1500, offered by Gumilev in his concept of ethnogenesis though, of course, the people pass in many cases stages, similar to the periods of human life: youth, a maturity, withering, but development of communities it is not identical to human life, because the heterogeneous populations move, mix, so that the processes of youth and old age to them are not applicable uniquely - they as if to be rejuvenated permanently.
Not all the numerous peoples, known to us from history, completely disappear. Quite often, they, within the framework of our civilization, are modified in one way or another, without losing their history, culture and customs, which is influenced by the landscape, climate, neighbors, population density, religious preferences, accelerating or slowing down both the external processes, for example, the technological equipment state, and changing consciousness in its ethical and aesthetic filling. However, the decisive role in the long-term retention of the community in the state of development is being played by the content of its collective self-awareness, and the community, if it relied only on strength or benefit, quickly disintegrates with the disappearance of that or another.
Gumilev also believes that development of a civilization goes by means of appearance of certain ethnoses, their disappearance, and then appearance of new ethnoses, etc., i.e. - through the replacement of some holistic communities by others in our terminology.
Here he confounds the replacement of one states by others or change of one social formation by another.
How many states existed in China, and how many different peoples came to China, which was fragmented-feudal, imperial and capitalist, and now considers itself to be socialist.
Nevertheless, the Chinese community in its development has not ceased to be Chinese and has not ceased to exist for many thousands of years, as, however, and he Russian community which in the form of community of the Russian people with their customs, language with Cyrillics in a basis, national character with communal consciousness in its depth, and with the faith in the "kind" tsar, pagan inclinations, existed at first within the Moscow satrapy, and then - the Russian Empire which was replaced by the semi-feudal Soviet Union with its semi-religious (communist) slogans, coming finally to its present quasi-capitalist state, but remaining virtually unchanged in the quality of the community, which on its "Russianness", i.e. - the self-consciousness, which was being formed historically, be easily distinguished from another, as and can be distinguished from another the Chinese community.
In the same way not one thousand years there is the Jewish community, without undergoing so considerable changes in collective self-consciousness that is noticeable in following to traditions and religious canons, whereas externally, what only were not being happen to Jews, up to their dispersion on the world.
These examples show lack of obvious gaps in development of a world civilization which in this process is not stopped, but moves forward in own communities, though with different speed of development of these communities.
The Roman Empire was also not gone completely, but would be forked in due time on two close on culture the large communities in the form of Byzantium which successor is Russia, and Western Europe on the place of the western part of the Roman Empire. Roots of these communities are close both on language, and on customs, and on religion, despite the differences which arose in process of development, but they mostly have external character, not being as determinative, what, in particular, confirms comparison of these communities with Chinese, Muslim or Indian communities.
If to pass to dynamics of communities, then, first of all, it should be noted that the upshot of each life, concerning development of each individual consciousness, is determined by finding by the person of an optimum combination of the dissatisfaction in own self-consciousness in the form of desires, aspirations to these or those goals, and existing at him of set of opportunities and peculiarities, that should be used, from which can be exempted and by which can be neglected, as well as by the attitude to the results of one's own activity, for which will have to bear responsible.
Deviation from the optimum means that the person did not discover himself in life, more definitely, did not determine the true system of own consciousness in the relation to the surrounding and did not add to it new properties.
Therefore, change and development of holistic communities is necessary for development of self-consciousness of each person.
It is this circumstance that does not allow the active (consciousness in the person) in beingness to stay for a long time in certain structures, in some or other conditions, in this or that order, to follow one or another necessity, the active (consciousness) always seeks to change them, but not chaotically, and purposefully, with the benefit for itself, more precisely, forming of other structures and relationships, that gives for it own changes with accumulation of the corresponding experience in this development. Similar manifestation of the active (consciousness) among the passive (things) is the primary source of liberty, and the activity in its expressions and actions in the person is unwillingness of the stops, dissatisfaction by available, aspiration to changes, to the new, i.e. - to development, other expression of itself in this process.
Such conscious manifestation of the active is maximally possible precisely in the person because he has self-consciousness – it and gives him the fullest liberty, which any necessity cannot limit, on the contrary, necessity is a support for free expressions of the person, inasmuch only on the basis of the known order the person is capable to establish consciously other order, to reveal other regularities. But this is required not in itself, and means the accumulation of knowledge and skills for transition from one order to another and so on – sequentially - for development and expression of consciousness in the changing conditions.
Thus, only necessity, or resistance of the environment give to consciousness the chance of manifestation of the activity through thoughts, feelings and actions in the process of overcoming this resistance - birds do not fly in an airless environment: the absence of contradictions is nothingness; only in the struggle can manifest itself liberty, and thereby to occur infinite motion of consciousness forward.
Therefore, the main feature of any active (living), distinguishing it from any passive (lifeless) by the internal tension, is expressed by dissatisfaction with what is: the active creates something only in order that subsequently to destroy it. This variable vector in the form of opposite aspirations to creation and destruction points out certainly on the preference of the other (the new) over the established one.
This dissatisfaction of consciousness, its aspiration for the new are nourished by the unceasing, varying flows of information, permeating the whole being of person, which he can interpret possessing self-consciousness, differently, - in the measure of own understanding. Thereby, each person makes inevitably every time the fluctuations - from a habit to destruction of order, release from it. Having established one and having joined it, the person begins to be tired upon it sooner or later, and decides to change it, no matter the resist to this process by the external conservative nature of the person.
This property is by all means transferred to human communities, therefore the course of their development represents fluctuations from creation to destruction of the arisen, and then - again to creation on a new basis.
All this motion happens thanks to action both in each person, and in his communities of dissatisfaction of consciousness, respectively - individual and collective.
Since the consciousness of the person and his communities has the two components - the lowest (natural-animal) and - the highest (self-consciousness) consciousness, insofar these two hypostases of the human consciousness participate in the development of holistic communities, determining it, while various external conditions, causing dissatisfaction as the lowest, and the highest consciousness, force people in their totality to change these external conditions, up to a change in the landscape, the construction of cities, canals, roads, cut down forests, develop trade, improve the production of agricultural products, thereby provoking population growth, which in turn entails a cumulative increase in social wealth, the division of labor, strengthening of property rights and increasing of the stratification of society. And the stratification of society into the rich and poor, slaves and free, toilers and oppressors, rulers and all kinds of opposition to them, inevitably leads to an eternal struggle between them.
All this, naturally, does not pass away human consciousness – personal and collective, - and slowly, but still, changes it with the passage of time.
If to recognize that the living being becomes as the person thanks to emerging at it the self-consciousness, then it is clear that the level of awareness of oneself by the person of and respectively - the ratio of the self-consciousness and the lowest consciousness can strongly differ depending on time of human life, his surrounding, education, abilities, etc., although, on average, this level in the process of the civilization turn is growing and cannot but grow, albeit very slowly, so how the development of civilization means a gradual increase in the information flows capturing each person, occurring owing to activity of the same human communities occupying ever new spaces, cultural, technical and scientific fields.
Being at the beginning of the civilization way an ordinary cannibal, the person gradually begins to treat in another way the neighbors, accumulating along with knowledge the certain moral installations making life and development of communities easier, doing it more and more civilized both concerning technical-technological equipment, so and - more altruistic relation to each other, i.e. - more distancing his from natural-animal essence.
Nevertheless, the life of people is a competitive struggle for various benefits and privileges that facilitate labor or deliver from it not at all, and the means of this struggle can be different - from the most despicable actions to generous concessions and the establishment of mutually beneficial relations with own competitors.
It should also be noted that it makes sense to talk about significant progress in communities or the life of an ordinary person only if a person or all peoples of the community are not crushed by hard work for survival. And this happens only with the appearance of at least at a few people of the community of some free time, which they can devote to both sensual, and intellectual occupations, that and happens to development of a civilization.
Such persons, who know really what to do in their free time has always been and will be in the overwhelming minority, because is necessary yet to know how to dispose free time, i.e. to be fruitfully active, finding oneself in creativity.
But only such people are capable to create tension both in themselves, and in society, providing its development, that is increasing the volume of information base of community. They cannot be bored. Therefore, they try to think up always something new, float to unknown lands, plunge into depths of oceans, start wars for no apparent reason, will organize religious or secular societies, but the main thing – they involve the population into these enterprises, convincingly motivating their usefulness for everyone, whereas in fact "cream" gets to the few, and, as a rule, and this "cream" not going to benefit.
Self- consciousness comprises in itself everything truly human: feelings of love, friendship, manifestation of care, fidelity to duty, honesty, conscientiousness, but these manifestations of self-consciousness are being admixed with all the time such consequences of invariable egocentrism of the lowest consciousness as envy, pride, love of power, egoism, self-interest, alienation, etc.
If to return to a source of formation and development of holistic communities, then the following should be noted.
Dissatisfaction is a fundamental property, rather even - state of the active which owing to permanent stay in it cannot stop – otherwise it will not be active any more, and will become as thing, - therefore the person creates something only to destroy created, - it is unimportant what it belongs to, but in this process of creation-destruction the quality of the created consciously on average becomes higher – there is a high-quality change of the environment, the relations, communications, understanding, i.e. such interaction of consciousness in the person with surroundings conducts in general to the increase of the level of consciousness that we also observe, looking on itself inside our civilization. This variable vector in the form of opposite aspirations to conscious creation and destruction, so, indicates by all means preference of other, the new over the existing, and so will be until the civilization with all its communities disappears.
However, consciousness of the person is non-uniform – in it the lowest (animal) form of consciousness acts, and – the highest (self-consciousness). Each of these entities possesses own dissatisfaction, corresponding to sphere of application of both types of consciousness.
The dissatisfaction of the lowest consciousness always remains in accurately outlined borders of consumption of sensations, but sharply increases, demanding from the person or his community of immediate actions in the case of threat of life (the instinct of self-preservation inherent in any living being), belittling of life up to intolerant existence as well as in the case of threat to reproduction that in reality occurs during attack, adverse climate changes or a landscape, incorrect actions of the leaders, a lack of food and other factors relating to management of the organic and its preservation.
The dissatisfaction of the highest consciousness inherent only in people, and appeared in them owing to awareness of themselves in the world around, or in time, has no borders in their self-consciousness, and tries to conduct people to the most full-fledged and harmonious life, improving the relations between them and improving the environment, but without an opportunity to overcome influence on behavior of the person of the lowest consciousness, especially since the lowest consciousness and the highest consciousness are not shared,
but intertwined inextricably, and which form of consciousness temporarily wins, is determined by the conditions of existence of carriers of consciousness and the degree of their development, more precisely, achieved level of their self-consciousness.
Therefore, with a lack of food, unfavorable living conditions, cramped tightness on the employed territory, especially in comparison with the living conditions of neighboring communities, there is a growing dissatisfaction of the lowest consciousness of a community. The lowest consciousness with all his egocentrism replacing the highest consciousness at the critical moment, dictates to both the person, and his community to begin a throw from disastrous living conditions to favorable, and it is unimportant at the expense of what or whom.
So, this dissatisfaction of the lowest consciousness threw wild Huns on others, but fertile places, and in China it lifted masses of the hungry peasants, who were turned into slaves, on revolts breaking everything around, reducing in some cases the population several times.
During this action of consciousness arise and improve structurally the communities, making closer the nationalities, which have adjoined this motion, each other, or uniting the rebelling population in single impulse, which becomes rallied by the common interests, i.e. becomes a holistic community.
After comparatively short-term, desperate and bloody - not always winning - events caused by the accumulated dissatisfaction of the lowest consciousness, new formations can appear on the "cleared" place with improved or simply other conditions for beingness, in which will be possible to engage in organizational and structural improvement: construction, trade, create new governing bodies, improve laws, etc., i.e. there is a place for the developing actions of the highest consciousness, which restores its positions and pushes back the lowest consciousness, inasmuch it had made its work.
Now the dissatisfaction of the collective highest consciousness is already manifesting itself in all its beauty It sees the devastation around and begins to push the community to restructure what remained, as well as to the creation of new ties, relations and new forms of the environment. This process can drag on for centuries.
However, any community contains bureaucratic governing bodies, some imperious elite, and this top of the community has the property to focus on itself over time, neglecting the interests of the masses. If this neglect reaches the point at which the quality of life of the majority of the population in this community is reduced again up to the unacceptable level, threatening its degradation and even extinction, then the dissatisfaction of the lowest consciousness of the mass of the population under the threat of the death of their own offspring, supported by informal intellectual opposition, reflecting the dissatisfaction of the highest consciousness (lack of actual civil liberties, blatant inequality, the absence of social elevators, that hinders the effective manifestation of knowledge and skills accumulated by each person, etc.), increases up to such limit, that throws a considerable part of the population, or, at least, sufficient number of his most active representatives on removal of bureaucratic elite, despite of all danger to life which already turned into torture because of unusable management, greed and degradation of the imperious elite.
Such events took place in Russia in February 1917, when the broad masses of the people, exhausted by the senseless war, mediocrity and helplessness of the disintegrating authorities, their isolation from the masses, had swept away the imperious top, but stopped themselves in inaction, which was used by the most extremist part of the intellectual elite, brought up on Marxist utopias. The new elite has transformed Russia (USSR) on the soil of the communal consciousness of the masses into the Asian satrapy with the Supreme infallible leader. USSR, however, achieved considerable success thanks to enthusiasm of the masses tempted with honey communistic shores; however, this chimera relatively quickly disappeared (1991), when the opposition, in view of the loss of the main goal of the community - the building of communism, has displaced the power elite at complete indifference of the masses and the lack of resistance of the power bodies.
Interestingly, there is apparent difference on action of the collective consciousness of a community in the turning points for the developed communities and the undeveloped communities. The last (Russia - February 1917) is dominated by the dissatisfaction of the lowest consciousness - due to significant reduction in the standard of living of the population and its extermination (war), while for developed communities in which the standard of living is high enough, attitude of the population in the person of its representatives in the informal intellectual elite to an unsuitable social structure that is no longer able to contribute to the development of the community due to the loss of the previously set goals, becomes more significant (USSR - 1991).
In other words, the increasing meddling of the dissatisfaction of collective highest consciousness with the passage of time into the turning events means the acquisition by the community of greater liberty, so how liberty is a consequence of aspiration of consciousness to change of itself in the existence in the conditions of resistance (counteraction) to the environment. And similar increase in extent of intervention of the highest consciousness with development of community happens due to the fact that only the higher consciousness is able to change, and the lowest consciousness, which is mainly responsible for organic functions, remains practically unchanged.
Similar change of a holistic community not as a result of only external influences, but at interaction of the community in the person of his collective highest consciousness with an external surrounding indicates decrease of entropy for it.
Extrapolating this phenomenon from usual communities, which break up sooner or later, to all civilization, it is possible to note that, in general the entropy of the terrestrial civilization decreases over time, but, only till a certain moment ((the point of singularity) in which it comes back to former level – before emergence of a civilization.
The same conclusion on other data were made by us earlier (see, for example, 24, Ch. 6).
Also another scenario of events in community at a stage of its smooth development is possible.
Successful management of economy, bumper-crop years, unexpectedly appeared additional resources, technologies are capable to lead community to substantial increase of welfare and culture of the population in general. This circumstance in the neighbourhood with poor, undeveloped, but aggressive and militant, or just competitive communities can quite cause in them envy and desire to attack and burgle the prosperous country. If similar desire comes true, and it happens quite often, so how in prosperous countries the wellbeing leads to relaxation, then the community is again plunged into material poverty and a moral nothingness, receiving often external control.
This situation means a temporary drop in the level of collective higher consciousness, which causes a certain confusion of the elite and falling of the population into a stupor. The dissatisfaction of the lowest consciousness with a situation again can save this position, inasmuch it instinctively feels threat of death of community. The collective lowest consciousness influences the population, mobilizing from all its mass of the most active members who change unusable elite and try to redeem situation. It has success not always, but even at external management at sufficient unity of the population, high culture, invariable customs, i.e. in case of not fatal falling of level of the highest consciousness, there is high probability of exit of a community on central way of development up to new cataclysms of this kind.
Especially brightly and pure this process of the development of community is illustrated by history of China which lasts nearly four thousand years.
Similar processes went as well in Western Europe after disintegration of the Roman Empire: it are just that case when disintegration of the state is confused with death of community whereas accumulated – high – the level of the highest consciousness of all mass of the population of the Roman Empire (culture, traditions, communication language, laws, morals, ways of government, Christian religion) has allowed not only to preserve the empire in the East (Byzantium), but also under the flag of the Papacy of the Christian church in Rome has allowed practically to restore the empire in the west of Europe with a certain competition of the states therein, having formed eventually through one and a half thousand years the present single European community of states.
In other words, the holistic Western European community did not disappear anywhere, and after the periods of stagnation, wars, revolutions - various on terms, has come approximately to the same unity as in the Roman Empire, but, naturally, on higher technological and cultural basis, i.e. - at higher level of self-consciousness.
Close to this was the process of transformation of Byzantium: it has moved in its collective consciousness into collective consciousness of the Orthodox state of Russians, whose community is still developing. This example shows not paramount importance of the territory to the integrity and development of the community, but demonstrates the prevalence of such elements of self- consciousness of the community as culture, the foundations of language, laws, ethical norms, ways of management, communication through religion, etc.
Below are examples that illustrate the life cycle of some communities, which is different essentially from the four-phase ethnogeny proposed by Gumilev.
In turn, these examples, disproving the concept of passionarity of Gumilev, do not contradict the concept of development of holistic communities, offered by us on the basis of such source of development as dissatisfaction of consciousness.
By itself, the historical course of development of the Chinese community as the most ancient of all current holistic communities for nearly four thousand years, if to determine all tipping point of this development, i.e. - the positions of the cardinal changes in society right up to replacement of the entire ruling elite, shows multiple of alternating relatively short periods of the catastrophic events of various type (crash of empires, revolutions, invasions with seizure of power by nomads, etc.) and rather long eras of gradual transfiguration of community which has not disappeared for four thousand years, having kept the bases of self-consciousness, external appearance of the residents, the territory.
In the second millennium (around the 17th century BC, in the territory of modern China in Henan, in the middle reaches of the Yellow River, as a result of association of tribes, a community called Shang with large settlements and monumental buildings was formed, and Chinese of that time had already begun using hieroglyphics.
The ruler was simultaneously a military leader, supreme priest and organizer of the economy.
The main occupation in the community was agriculture. Of great importance was also cattle breeding. The community members and the permanent employees, close in status to slaves, worked in the fields. The slaves were being delivered by the continuous wars with neighbors, but the most part of slaves was being exterminated or sacrificed. Success in wars of the community Shang (dynasty) with the population of Yin, which led to occupation of several neighboring territories, can be explained with presence of professional army with the fighting chariots at community.
The community (the monarchy) Shang existed until XI century BC, and it was defeated in an unsuccessful war with the western tribe Zhou. The source of such significant change in relations after the long reign of Shang in this case was substantially the conservation of the collective self-awareness the community Shang in comparison with rise up to the higher level of the highest consciousness of neighbor in the face the Zhou people, what is consistent with their higher organization, technologies, and at the same time - the aspiration of the Zhou people to occupy a better place for own existence, in what the dissatisfaction of their lowest consciousness clearly is traced.
The community Zhou, which basis was consisted by the population Yin, has existed till the 3rd century BC. Its territory extended, and mastering of new lands led to mixing of the population from different areas, creating thereby a prototype of the present Chinese.
In the 5th century BC, the epoch of bronze is replaced by the iron age, tools are being improved, the area of new land is growing, new irrigation facilities are being built, fertilizers are beginning to be applied, the division of labor and economic specialization of the districts are being enhanced, the quality of armaments is changing, and crafts are developing.
In connection with this, trade is expanding, and accordingly - the role of merchants and moneylenders increase.
Organizational and technological development coexists with the cultural: the main philosophical schools of China are formed - Confucianism (VI-V centuries BC), Moism (V century BC), Taoism (IV century BC).
Over time, the power of the central ruler Zhou weakened, and the power of the princes from the provinces strengthened.
Wars between rival principalities prevented the growth of trade. The unification of the country was also demanded by the threat from the nomadic Huns.
By IV century BC especially amplified the Western principality of Qing, which expanded its territory to the south and east.
In this already the Qing kingdom in IV BC reforms were carried out which significantly undermined the foundations of the patriarchal family and the rural community: the fragmentation of large families was encouraged, as and - the division of their property, besides, the purchase and sale of communal plots were allowed. Taxation sharply increased.
As a result, the army was reorganized, and the bronze weapons were replaced with iron, the war chariots were replaced by the more maneuverable cavalry.
By the middle of the 3rd century BC, the Qing kingdom has defeated all rivals, and the supreme power passed from Zhou to Qing in the face of the new emperor (huangdi) Qing Shi Huangdi (the first Qing emperor).
Thus, Zhou's kingdom was defeated by a competitor with a higher level of self-awareness. The social and technological innovations mentioned above corresponded this level of self-awareness.
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). In this case, the accumulated dissatisfaction of the lowest consciousness of all strata of the masses, which found themselves in a desperate situation being destroyed physically due to the brutal actions of the ruling bureaucracy with an extremely low level of the highest consciousness, was by the main source of cardinal changes in relations in Chinese community of that time.
The beginning of government of the Hang dynasty has been characterized by reforms in favor of community members for whom the land tax was lowered. Mass executions were stopped. To power began to attract individual representatives of the hereditary aristocracy, whereas dealers and moneylenders began to be taxed with ruinous taxes.
Cruel norms and inhuman practice Qing Shi Huangdi were replaced with Confucianism relying on traditions. This ideology has survived until now.
Successful wars significantly increased the territory of China.
However, 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). This turning point in the history of China is the manifestation of high degree of dissatisfaction of the lowest consciousness of the masses as the main source of the change in relations in the community due to the practical extermination by the ruling elite of the working population, and, at the same time, is the manifestation of the lowered level of the highest consciousness of the imperious elite.
To prevent such insurrections in the future, a reform has been carried on release a part of the slaves, it was forbidden to brand and kill them. In part, this kind of liberalism was caused by new inventions: a water mill, a water-lifting pump, blowing forging bellows. A number of improvements have also been made in agriculture.
The seizure of territories, the wars were quite successful, but the main goal - the establishment of direct contact with the Roman Empire due to the counteraction of Parthians could not be achieved.
As a result, the crisis of the commodity-money system broke out, as well as - occurred the naturalization of the economy.
The result was the ruin of the people masses - the population began to decline. All this, as well as the invasions of the barbarian tribes, caused a wide uprising of "the yellow bandages", lasting about 20 years (the end of the 2nd century AD), also the strife among the slaveholders began, the Huns came from the north.
Disintegration in 220 AD of the Hang Empire on three states became the consequence of these events. The source of this turning in development of the Chinese community is simultaneously the manifestation of the accumulated dissatisfaction of the lowest consciousness of masses, which was expressed in the revolt of "yellow bandages" and also - lowering of the level of the highest consciousness of the imperious elite (the internecine strife).
Besides, on these manifestations of the consciousness of the Chinese community happened the overlay of the dissatisfaction of the lowest consciousness of Huns who wanted long ago, but so far unsuccessful, to move to more favorable conditions for existence at the expense of strangers (Chinese).
As some results of approximately two-thousand-year existence of community of Chinese one can note obvious progress, but not stagnation in its existence, despite all cataclysms.
Technological progress was seen in the replacement of bronze tools and weapons with iron ones. Besides, mills, pumps, new technologies for agricultural production appeared, as well as a compass, seismograph, gunpowder, paper, silk manufacturing technology, multitier buildings have been invented.
Tribal relations were replaced by a strictly hierarchical stratum state, in which, in accordance with the teachings of Confucius, the priority of patriarchal traditions and the inviolability of social principles were defended, that was beneficial to the elite of society.
As for the community's self-awareness, then the system of communication with the help of hieroglyphs was improved greatly their number increased to 18 thousand. Along with the cult of ancestors, became widespread Confucianism, Taoism in China, having formed largely Chinese specialness, as well as Buddhism, which has penetrated from India. The number of carriers of high standard of knowledge has increased significantly due to the development of irrigation and construction.
After 220 AD began a long and bitter struggle for power over China between three of its provinces (the Three Kingdoms period) which came to the end with foundation of the state Jing (226-420 AD).
However, wave-like invasions of nomad tribes from the North and occupation of all northern provinces of China by them, forced elite of society (about one million people) to run to the Southern China.
During this period of instability, the life of the Chinese became barbarous with rampant cruelty and murders. Nevertheless, the Chinese culture, influencing the invaders, was leading them to absorption by the Chinese community. Chinese also have assimilated the local residents of southern China: decline of the Chinese community after 220 AD has been replaced by ascent. Partly, the barbarous North united with the colonized South of the country under control of new Sui dynasty (581-618 AD).
Thus, between the two turning points of the development of China – 220 AD and 581 AD after the decline followed the ascent, i.e. the dissatisfaction of the lowest consciousness of the population, provoking the outburst of passions, rebellions and decay, has been replaced by constructive actions of the highest consciousness mainly of new ruling elite of community, whose attention was largely being directed already to restore the economy.
During the reign of the Sui dynasty, a canal was being built between the Yangtze and the Yellow River, the sections of the Great Wall of China were being restored. But these enterprises require to increase the taxes. Population as a result does not withstand the burdens and raises the uprising. This means that new accumulation of dissatisfaction of the lowest consciousness by the population due to the hardships, that have come again, required a certain solution.
And it has come in the form of the replace of dynasties (ruling elite).
To power in 618 AD has come the Tang dynasty, who ruled till 907 AD.
The country has come to the order: agriculture, Handicrafts, artisanal production, metallurgy and shipbuilding gained further development.
An intensive construction of roads between provinces began, a progressive legal system has been formed, economic and cultural ties have been established with Japan, Persia, Korea, India, Arabia, etc., the size of cities and population increased, the territory expanded, again began to operate the Great Silk Road.
However, during the last 100 years of the reign of the Tang dynasty, conflicts begin to occur between the central authority and the governors in the provinces of China. Internecine wars begin, and only in 960 AD the central power is restored within the frame of the new empire Sung (960-1279 AD).
Thus, between two turning points of development of China – 618 AD and 960 AD - after the rise, having lasted during 200 years, has come the decline, i.e. the constructive dissatisfaction of the highest consciousness of the population has been replaced by the accruing destructive action of the lowest consciousness mainly of the ruling elite, having inspired internecine wars.
The period of government of the Sung dynasty was characteristic by the easing of military power of China that entailed the occupation of northern provinces by barbarians, but it did not interfere with the general economic and cultural blossoming of China up to the 12th century AD: the book printing was being spread, new varieties of plants were being hatched, the technology of making porcelain, silk and varnish products was being improved.
It is possible therefore to state the rise of self-consciousness of the population during this period. At this, the self-consciousness looks for a support not in military technologies, and in innovations in the field of culture and art softening mores and strengthening altruistic moods owing to what, perhaps, Chinese lost the former military ardor, and became with smaller eagerness to destroy nomads, preferring to live with them in the world at the expense of some concessions.
That is, the period between the two turning points of China's development - 960 AD and 1279 AD (at this year China fell under the power of the Mongols) - can be marked in general by a rise in the level of the higher consciousness of the population.
At the beginning of the 13th century invasion of the united Mongolian tribes began eastward, westward and again eastward - into China. By 1280 Sung empire fell, and China came under the rule of Mongols, having become part of their empire.
The development of the country has been stopped, the economy has been undermined, part of the population has been enslaved.
Such decline caused a gradual accumulation of dissatisfaction of the lowest consciousness of the entire population by its disastrous existence, and the population of China has revolted in the middle of the 14th century AD.
In 1368 Mongols were expelled, and the son of the peasant Zhu Yuanzhang has taken power, having founded the empire Ming.
China returned part of northern territories, organized a number of sea expeditions, came into contacts with European civilization. Thus this process can be considered the rise period.
However, to the middle of the 17th century AD the united Manchurians attacked China in which meanwhile a peasant uprising was erupted.
As a result, in 1645 China has lost the sovereignty and became by the part of the Manchurian empire of Qing (1645-1911).
Unlike Mongols, Manchurians quickly came under the influence of Chinese culture, the emperors became Buddhists or Confucians.
China began to develop rapidly, its population increased fivefold by the mid-nineteenth century AD up to 300 million people. Geographically, the Empire was expanded, capturing the part of Central Asia.
However, in the XIX century AD began the importation of opium into China by Europeans, and accordingly - the Opium Wars, which have led to the defeat of the Qing Empire and the transformation of China into a semi-colony of Europeans.
The second half of the 19th century was taking place in China under the sign of the extensive revolts of the population, in which several tens of millions of people died, but the power elite of China has survived with the help of European powers. Some reforms were undertaken.
As a result of several wars Japan gained control over Manchuria and Korea.
All these cataclysms brought the population to a state of extreme irritation, in other words, "the cup" of the lowest consciousness of the population was overfilled. In 1911 the uprising began, the Qing Empire ceased to exist. The Republic of China was proclaimed.
Nevertheless, until 1926 in China, the unrest continued, resulting in a military coup Chiang Kaishek. However, the pacification did not occur, and disorders in China did not stop, at this, in 1931 began the war with Japan, which occupied Manchuria. The Chinese communists and their supporters have entered the struggle. The troops of Kuomintang, exhausted by the struggle against Japan, by 1949 were defeated by communists and receded to Taiwan. The turbulent period of existence for Chinese ended.
Under the leadership of Communists, the People's Republic of China was established. There came the era of action of dissatisfaction of the highest consciousness of the new power elite of China, which, after some digressions, has led the Chinese community to a high level of technological development and the rise of the culture of the whole population. In general, motion of the Chinese community after 1949 can be considered as an upward.
Thus, the life cycle of the Chinese community includes 13 turning (critical) points, between which the periods of evolutionary development of the community occur, however the Chinese community and after nearly four thousand years of development has retained its integrity (self-consciousness) and continues to move forward.
The first critical point (XI century BC) marks the turning in the development of the initial Chinese community. The kingdom of Shang, which existed for about six centuries (from XVII century BC), was defeated by troops of Zhou province, which surpassed the kingdom of Shang in the military attitude.
The replace of the power elite has led to economic and cultural growth, which has been changed through a few several centuries on decline in connection with the weakening of central power.
The wars of the feudal princes began, culminating in the fall of Zhou in the middle of the third century BC under the onslaught of Qin Province (the duration of the time period between the two first turning points is about seven hundred centuries).
Thus, the second point of the fracture (the middle of the 3rd century BC) marks the change of the ruling elite- the Zhou dynasty by the Qin dynasty. The initial result of replacing the power elite was a period of successful military action by the Chinese for several decades - the rise that relatively quickly was being replaced by the decline, so how wars ravaged the population and led it to revolt at the end of III century BC, which is the 3rd turning point (the duration of the period between the second and third turning points is 50 years).
The third turning point in the development of China on the time axis (207 BC) shows an interesting phenomenon - the transformation of the village chief into the emperor, who founded the new Hang dynasty. Favorable for the population reforms led to a cultural and economic recovery, but this rise, like before, was being replaced by a recession due to growth of taxes and prices. This growth was necessary for waging the aggressive wars, unleashed by the ruling elite of China. The decline in the standard of living has initiated the excitation of the lowest consciousness of the whole population, that has been expressed in general uprising It ended in 25 AD by the overthrow of the Hang dynasty, which is the 4rd turning point (the duration of the evolutionary period of the development between the third and fourth turning points is about 200 years).
The fourth turning point of the events in the history of China (25 AD) formally indicates the replacement of one dynasty by another, but, in fact, shows the satisfaction of the demand of the people to replace the power elite. As before, the new power began to carry out the reforms, favorable for the population, but after a while it has involved the community into wars to seize territories, which have led the country to a crisis, and the population to impoverishment. The situation has been aggravated by the invasion of Huns. A large uprising of the population caused i the disintegration of the empire onto three states in 220 AD, which is the 5rd turning point. The period of the evolutionary development of the Chinese community between the 4th and 5th turning points also looks like the changeover from the initial rise by the decline (the evolutionary period of development between the fourth and fifth turning points is about 200 years).
The fifth turning point, indicating the coming to power of the new elite, denotes the foundation of the state of Jing (226-420 AD). The invasion of nomadic tribes and the seizure of Chinese territories by them have led Chinese community to the prolonged decline.
The community has come to life only after the assimilation of the most of the nomads - by the 6th century AD, when thanks to a certain rise the barbarous North has been united with the colonized South of the country yoke under control of the new Sui dynasty, governing from 581 to 618 AD, that clearly represents the next - the 6th - turning point in development of community (the time interval between the fifth and sixth turning points makes more than three centuries).
Thus, the sixth turning point can be designated the coming to power of a new elite in the person of the Sui dynasty (581 AD). As it was before, the initial actions of the new power elite were aimed at restoring the economy. However, this rise is rapidly coming to the end, inasmuch the recovery of economic potential has required significant funds, which had nowhere to take, except for the population. The angry population has revolted. The power elite was overthrown, and the new one was replacing it - in the form of the Tang dynasty, which ruled from 618 to 907 AD, that represents the 7th turning point (the time interval between the sixth and seventh turning points is less than 50 years).
The seventh turning point (618 AD) marks the replacement of the former imperious elite by the ruling elite of the Tang dynasty. This power elite began to carry out reforms in all branches of the economy, as well as in the field of law. Nevertheless, the rise and development, which continued 200 years of reign of the Tang dynasty, are replaced by the decline - the conflicts begin to occur between the central authority and the governors in the provinces of China.
Internecine wars have ended only in the middle of the 10th century AD and the central power was restored in the frame the new empire Sung, who ruled from 960 to 1279 AD - the 8th turning point (the time interval between the seventh and eighth turning points is more than three centuries).
The eighth turning point in the development of the Chinese community means the replacement of the power elite of China (the Sung Empire has come to the place of the Tang Empire). In general, the era of the Sung Empire as an interval of evolutionary development can be characterized by a significant increase in the level of self-awareness of the entire population, which has been reflected in the cultural flowering of China. This favorable time for the development of the Chinese community was interrupted by the invasion of Mongols and the loss of statehood by China (1280 AD) - the 9th turning point (the time interval between the eighth and ninth turning points is about three centuries).
The ninth turning point is the conquest of China by Mongols. The invasion of the Mongols and the inclusion of China in their empire have led the Chinese community to long-term decline, inasmuch economy was destroyed, and the large part of the population was enslaved. Less than a hundred years was required for the accumulation of dissatisfaction of the lowest consciousness of the entire population to the extreme by its disastrous existence.
This extreme dissatisfaction could not but lead to a general revolt against enslavers and to release of the country from their power (1368) – the 10th turning point (the time interval between the ninth and tenth turning points makes about 90 years).
Thereby the tenth turning point in the development of the Chinese community marks the restoration of sovereignty of China after the revolt and exile of Mongols in the middle of the 14th century AD.
The new Ming empire in the person of its power elite has being restored the economy, has being carried out a number of other progressive measures, but, closer to the XVII century AD its oppression was increasing. The population has rebelled. Along with that China has been captured by the Manchus (1645 AD) - the 11th turning point. The time interval between the tenth and eleventh turning points is about three centuries.
The eleventh turning point is the capture of China by the Manchus in 1645 AD. China has become by the part of the Manchu empire Qing. The Manchus quickly came under the rule of Chinese culture, and the Chinese community was further developed.
However, in XIX century began the importation of opium into China by Europeans, and accordingly - the Opium Wars, which led to the defeat of the Qing Empire and the transformation of China into the semi-colony of Europeans.
The population of China has come to a state of extreme irritation, the revolts began, and in 1911 the Qing Empire ceased to exist. The Republic of China was proclaimed - the 12th turning point. The time interval between the eleventh and twelfth turning points is about three centuries.
The twelfth point of the turn in 1911 denotes the replacement of the imperial power elite by the republican one. The development of the Chinese community in the conditions of republican rule long could not begin owing to the struggle of various groups, in which the war of China with Japan, as well and World War II has interfered. The struggle of two main groups – Chiang Kai-shek and communists – were won by the last (1949) - the 13th turning point. The time interval between the twelfth and thirteenth turning points makes less than 50 years.
The thirteenth turning point in 1949 has marked the victory in the civil war of the Communists. The gradual technological and cultural revival of the Chinese community began, which continues to this day.
This consideration of the history of the Chinese community for almost four thousand years shows that holistic communities develop discretely: evolutionary periods averaging several hundred years for China alternate with the turning events during which the imperious elite is changing, and respectively, the policy and the economic relations are changing in a varying degree. The periods between the turning points can significantly differ: to contain only one phase of rise, which can be interrupted by the turning in the form of external influence; the phase of rise can pass into the phase of the smooth motion (without substantial changes), which inevitably goes over into the phase of decline if it is not interrupted by external influence; the rise phase can also quickly pass into the decline phase in case of incorrect actions of imperious elite or external influence.
Besides, as the history of the Chinese community shows, the turning (critical) points in development not always lead to rise, process of decay can last for a long time - until a new critical (turning) point, but only in case of a sufficient reserve of collective self-consciousness of community which completely breaks up at its absence as it happened, for example, to the Assyrian community, unlike the Chinese or Jewish communities.
For the Chinese community, the frequency of the turning positions (13) in the development of the community (XVII century BC - XXI century AD) is on average one turning point on 250 years for almost four thousand years, and the periods of evolutionary development between the turning points vary from 50 to 700 years.
The Spanish Christian community was being formed from the 8th century AD in the fight against Arabs, more precisely, the Moors-Muslims, and by the 11th century AD in the north-west of the Iberian Peninsula four states emerged: Aragon, Leon, Navarre and Catalonia. In 914 AD the new kingdom Asturias included Leon, part of Portugal and part of Galicia, having formed, although divided, but still own power ruling elite of the states formed.
The peasants and townspeople who fought alongside the knights with the Moors did not fall into serfdom. On the contrary, they received the great benefits: the peasants have been forming the free communities, and the townspeople enjoyed greater rights than the townspeople of other European countries. In the struggle against Muslims, the self-consciousness of Spaniards developed and became stronger, so how the war for the return of the lands of the ancestors has been consolidating the Spaniards, causing the emergence of such traits as valor, honor, perseverance in achieving the set goals, adherence to ancient traditions based on the Christian faith as opposed to Muslim customs and mores.
With formation of Christian states in Spain and the weakening of Moorish rule for internal reasons, the return of the territory continued with success, and by the end of the 13th century the entire peninsula, except for the Granada Emirate, had been conquered by Spaniards-Christians. During the entire period from the beginning of Reconquista before its actual end continued strengthening of the of such quality of self-consciousness of Spaniards, how exactly Christian peculiarity as opposed to Conquerors-Muslim. Both new created kingdoms – Aragon and Castile – developed the specific statehood, which basis was the protection of trade and industry by laws.
Both kingdoms were being united in the single kingdom of Spain at the end of XV century. The renewed power elite began with even greater zeal to strengthen the Catholic Church: Inquisition was introduced, persecution of Jews and Muslims began. At the same time, the power of the king was being strengthened, sciences and arts became more encouraged. America was discovered, and its absorption by the Spaniards began. Expansion of strong Spanish army extended also to Europe: Naples was conquered, Navarre was annexed, in 1519 the Spanish king was elected as the German emperor. At the end of the 16th century Spain expanded colonies in South and Central America, seized Portugal (1580), having become thereby the world power.
This interval of the development of the Spanish community is characterized by the continuation of both the civilizational upsurge and the rise of the collective self-awareness of Spaniards, who became to feel themselves to be world leaders.
However, at the end of this period of development of the Spanish community (middle of the 16th century), the economic recession begins. It was caused by the costs of continuous wars and corresponding increase in taxes, despite the robbery of the countries of America.
Regress of community was influenced in general by decomposition of the nobility (imperious elite) at the expense of the American gold, and respectively - the worsened quality of governance of the country as well as the weakening of the army.
By the beginning of the 18th century the country has become the bankrupt because of the theft of officials and enormous expenses on the army. The revolts in the provinces began. Catalonia and Portugal were being separated from Spain. Spain also recognized independence of Netherlands. By the middle of XVIII century, the country has fell into decay, and after the death of the childless king of Spain, the war of several European states began for the placing on the throne of Spain of own protege. France has won, and Bourbons were on the throne of Spain. The power elite completely changed. Progressive reforms became to be carried out, in particular, the state apparatus was improved, the taxation was centralized, the colonial commerce, production of manufactory began to develop.
However, at the end of the 18th century, during the reign of the weak King Charles IV, the war broke out with the revolutionary France. After the defeat of Spain, the country was forced to become the ally of France. Wars for other people's interests caused the uprising against the king's favorite. As a result, the crown was transferred to Napoleon's brother. This event caused outrage among the people. The guerrilla war began for the expulsion of French invaders. All these events of the Napoleonic period were caused mainly by the lowest consciousness of the masses of Spain, which always defends its own inhabited territory.
After the defeat of the French troops, the power of the Bourbons was restored.
However, the order in the country was being restored badly due to the weakness of the administration apparatus headed by the king. The decline of Spain caused excitement both in the country itself and in its American colonies, which declared themselves independent.
As a result, in 1820, a provisional government was created in Spain, a more progressive constitution was proclaimed. Nevertheless, with the help of the French troops the absolute power was returned to the king.
In Spain, for several decades, continued fermentation, the numerous change of the managerial apparatus. until the proclamation of the republic, which, however, has existed not for long - the throne again returned to the Bourbons (1874).
Since this time, the rise has begun: the centralized administration of the country was restored, the financial system was put in the order, universal suffrage was introduced, industry and trade began to develop.
For the years of the First World War the economy of Spain was shaken, at this, the spread of ideas of socialism led to unrest.
As a result, in 1931 the monarchy was overthrown, but disagreements in Spanish society led to civil war, which culminated in the victory of the conservative military forces (1939).
The modernization of the country, the development of industry and tourism began.
In 1976, the royal power was restored. Democratic reforms were begun, which continue to this day.
Let's designate the life cycle of the Spanish community according to the turning (critical) points.
The first turning point (the 11th century AD) designates the cardinal change in development of the community in the form of formation on the peninsula of the Christian states as a counterweight to expansion of Moors that occurred by results of partially won the battles with Moors. It follows from this that in the Spanish community, since the invasion of Moors, the gradual rise of dissatisfaction of the lowest consciousness began, inasmuch it could not reconcile to loss of own territory. This rise - according to excitation of the collective lowest consciousness of community – continued till the 14th century, and, in process of increase in the freed territory, the highest consciousness has become to accompany the impact of the lowest consciousness on the behavior of the community, that were being reflected in the development of its specific statehood, which basis was the protection of trade and industry by the laws.
The second turning point (the end of the 15th century) testifies to the emergence of a new power elite as a result of the unification of both kingdoms of Spain. Its actions have prolonged the rise of the country (the interval between the first and second turning points is about four centuries).
In the 16th century Spain had become the world power. Practically, until that time, the self-awareness of the Spanish community continued to rise, inasmuch the community has felt itself by the world leaders.
However, already in this century a tendency to lowering of the level of the highest consciousness of the imperious elite owing to its decomposition by American gold was being manifested.
In connection with the decomposition of the elite, the economic recession began - the third turning point (the middle of the 16th century). This decline was promoted by the participation of Spain in continuous wars with the corresponding expenses on them, that required raising taxes. The amplified embezzlement of public funds by officials was added to this. The time interval between the second and third turning points makes about century.
At the beginning of the 18th century the country becomes bankrupt.
As a result, the power elite has come to complete degradation by the middle of XVIII century.
The fourth turning point (the middle of the 18th century) designates external impact on the Spanish community as a result of which there was a change of the imperious elite (the time interval between the third and fourth points of a change makes about two centuries).
The replacement of the ruling elite has led to the rise of the country, but it did not last long - in the end of XVIII century, Spain was defeated in the war and became the satellite of France.
The fifth turning point characterizes the change in the power elite of the Spanish community at the end of the XVIII century (the time interval between the fourth and fifth turning points is about 50 years).
From that time in the country the decline began. The people rose against French aggressors. They were driven out. Bourbons returned to the power, but the order in the country was not restored. Unrest continued in the country, there was a frequent change of the ruling regimes. Finally, in 1874. The Bourbons returned to power again - the 6th turning point. The period between the fifth and sixth points of the crisis is characterized by a high level of the lowest consciousness of the population, that contributed to the liberation of the country, and a low level of self-awareness of the ruling classes fighting for power (the time interval between the fifth and sixth turning points is about century).
The sixth turning point reflects the beginning of raising of the country after coming to power of Bourbons (1874). Economic and public rise continued before World War I. The decline began after World War. The decline culminated in the overthrow of the monarchy, the civil war and the coming to power of conservative forces in 1939 - the 7th turning point.
The seventh point of the turning point (1939) testifies to the coming to power of a new conservative elite, nevertheless, gradually deployed the modernization of the country. The time interval between the sixth and seventh turning points is somewhat less than a century).
As a result of the actions of the conservative power elite, the situation of the population improved, and in 1976 the ruling regime voluntarily restored the monarchy in Spain, thereby having delegated power to other, more democratic structures. The emergence of a new power elite in Spain under the auspices of a constitutional monarchy testifies about the turning in development of community of Spaniards which happened in 1976 - the eighth turning point. The constitutional monarchy organized democratic reforms, which continue with varying success so far (the time interval between the seventh and the eighth turning points is somewhat less than 50 years).
Thus, the life cycle of the Spanish community, which lasted from VIII century AD and has not ended to this day (thirteen centuries), includes 8 turning points, between which periods of evolutionary development of the Spanish community are situated. These periods contain mainly phases of the rise or decline, as well as a combination of the rise and decline.
For the Spanish community, the frequency of the turning points in the development of the community is, on average, one turning point on 150 years at distance 1300 years, and periods of evolutionary development range from 50 to 400 years.
Such dynamics of development of communities is typical not only for those communities that, as Chinese or Spanish, exist in development, respectively, almost four thousand years and almost fifteen hundred years, but similar dynamics in the development of communities characterizes and already the disappeared communities (the reasons of their disintegration have been mentioned above).
The Assyrian community directly belongs to the vanished communities. The Assyrian community had been appeared at the beginning of the II millennium BC, and it had disappeared at the end of the 7th century BC.
The city-state of Ashur could be attributed to small trading states in the beginning of II millennium BC, in which merchants played a leading role, the state was not far off the trade routes. It was not independent, being under the domination of the larger states of the region.
Trade successes depended to a large extent on amplification of contacts with neighbors, and the easiest way to achieve this amplification could be achieved by military means. Therefore, the power elite of Ashur was being undertaken the repeated attempts of aggressive policy for several hundred years, however, at the end of the 16th century BC Ashur was crushed by the powerful state Mitania of that time, and the country got into the strip of deep decline.
Therefore, in the community from 15th century BC has been increasing by the discontent with the imperious elite, presented generally by merchants and has been arising an aspiration to replace the merchants with military.
Merchants in the power were replaced by the military nobility headed by the tsar in the middle of the 14th century BC. These events and weakening of Mitania - Assyria was under its power - resulted in military achievements in the form of occupation of the neighboring territories.
Development of this policy has given the opportunity to deploy a large-scale military action. In the middle of XIII century BC Assyrians have been robbing the Central regions of Babylonia, in XII century BC - have reached the shores of the Black and Mediterranean seas.
However, the Aramean invasion put an end to the military expansion of Assyria, and from XI century BC up to the end of X century BC Assyria again has come in a deep decline: cities were empty and the population has been fleeing to the mountains.
Due to the fact that Arameans were unable to create the large and powerful state, Assyrians at the end of the 10th century BC, rebuilt their military organization and carried out series of progressive military reforms. As a result, during IX century BC. Assyria has conquered all Northern Mesopotamia and has advanced to the shores of the Mediterranean Sea.
However, at the beginning of VIII century BC the troops of the neighboring state of Urartu has inflicted the strong defeat over Assyria, which has lost some of own territories. In connection with the onset of the social and economic crisis, the population's uprisings began.
Discontent with the old nobility has led to the loss of power by it. New tsars in the second half of VIII century BC has carried out the major reforms, reorganized the army and began the new campaigns for the robbery and the seizure of territories.
By the middle of VII century BC Assyria manages to capture Egypt and all Mesopotamia.
The capture of countries with different populations, languages and customs made the Assyrian community unsustainable, the more that the position of the indigenous Assyrian population had deteriorated significantly: the rural communities had lost their independence, and the agrarians had come close to the situation of slaves, planted on the ground. This circumstance, as well as the debilitating wars, frequent uprisings in conquered countries has caused a crisis in the state.
Attack at the end of VII century BC of Assyria by the strong enemies from the east and south has led to the complete defeat of its army, the capital was burned, resistance ceased, and the population gradually dissolved among the neighbors.
From this brief description it can be seen that the life cycle of the Assyrian community includes 7 turning points, between which are periods of the evolutionary development of the Assyrian community. The last turning point fixes its end.
The first turning point (the end of the 16th century BC) designates a change in development of community as a result of external influence (the defeat by other state), after which the decline period began, which lasted to the middle of the 14th century BC (about 150 years).
The second turning point (the middle of the 14th century BC) designates the replacement of the imperious elite of merchants by the military elite because of inadequacy of the operating structures of the state, and, respectively, falling of welfare of the population. The source of this turning (critical) event is mainly dissatisfaction of the highest consciousness of the population as a whole by the action of the governing structures for the development of the state. The result of replacing the power elite is the period of the successful military expansion of Assyria up to the beginning of XI century BC (approximately 250 years).
The third turning position (the beginning of the eleventh century BC) signifies the critical point in the development of the community as a result of external influence (the defeat of the state as a result of the invasion). The period of the decline lasted until the end of the 10th century BC. (approximately 200 years).
The fourth turning point (the end of the 10th century BC) marks the critical position in the development of the community in the form of restoring its own military organization and carrying out the military reforms, which guaranteed the military successes of Assyria until the beginning of VIII century BC (approximately 100 years).
The fifth turning point (the beginning of VIII century BC) signifies a turning position in the development of the community as a result of external influence (the defeat by another state). The period of decline continued until the second half of VIII century BC (approximately 50 years).
The sixth turning point (the second half of the 8th century BC) denotes the replacement of the power elite of the old nobility towards the new military elite because of the defeat in the war and the impoverishment of the population. The result of the replacement of the power elite was the period of the successful military expansion of Assyria until the end of the 7th century BC (approximately 150 years).
The seventh turning point (the end of the 7th century BC) marks the final turning in the development of the community (complete defeat by other states). It is followed by the disintegration of the state and assimilation of the population of Assyria with the neighbors.
For the Assyrian community, the frequency of the turning points - there are only seven of them - in the development of the community is an average of one turning point on 200 years in interval about 1300 years (since the beginning of II millennium BC and until the end of VII BC), and the periods of evolutionary development fluctuate from 50 to 250 years.
Judging by the provided data from all three examples, they do not find the consent with the hypothesis of ethnogenesis offered by Gumilev, presenting the development of holistic communities in the form of the evolutionary periods of development from fifty to several hundred years. These periods can contain the phases - only rise, only decline, or the phases of rise and decline in different order as well as both specified phases together with a phase of smooth motion. At this, the evolutionary periods are sooner or later interspersed with the turning positions, in which happen a change of the settled way both for internal and external reasons changing the habitual course of events, directing the development of community along the new course, but, without bringing it to disintegration, i.e.- preserving the development vector on are long term for communities with rather high level of self-consciousness which was not enough for the Assyrian community, unlike Chinese and Jewish.
For illustration, we will give a graphic depiction of the location of the turning points in the process of the development of the communities of China, Spain and Assyria over the centuries.
The presented examples clearly show that a smooth regular change in the ruling regime or dynasties (evolution) -without special excesses-occurs only to a significant weakening of the central power or strengthening of oppression of the population, in particular, of the agrarians in China, who constituted and constitute the main part of the population of China. All this, in turn, gradually leads to increase of discontent of almost all segments of the population. Thereby the deep dissatisfaction of their collective lowest consciousness cannot but increase, being shown not under the influence of incomprehensible space radiation (growth of passionarity according to Gumilev), and for quite natural reasons: accumulation of discontent with constant poverty, hopelessness, hunger, executions, etc. up to such limit, after which a strong unrest begins, growing into an uprising of the population.
As a result, there is a coup in the form of a replacement in power elite, relations in the community tend to be softened - usually it is promoted by carrying out the reforms, and the arisen deadly antagonism of the people and power recedes on the background, giving way to development of a community.
Judging by the examples given above, the development of a community after a similar turning (critical) position may start with some rise, after then the life cycle of a community may continue for some time in the form of smooth motion without special changes as though by inertia up to the beginning of decline, which is mostly being caused by "failure" actions of imperious elite, inasmuch a elite quickly forgets about the previous cataclysms, and begins to think only of itself, reinforcing the robbery of the population, unleashing wars with the neighbors, reducing all relationships only to bureaucratic, depriving the population the right to vote.
As a result, there is an economic decline, a impoverishment of the population, a tougher of the police oppression, and the discontent of the people is growing again, up to the specified limit, after the transition through which, the ruling elite is overthrown, and again everything repeats itself with the gradual growth.
In general, there is a gradual growth of level of economic, social and cultural development of a community which, that can last from ancient times up to now in the event of a steady increase in the level of highest consciousness, or ceases with the disappearance of the community in the event of a permanent domination of the lowest consciousness over the highest.
The periods of rise and decline can change by places from one turning point to another on these or those - generally external - reasons, or, as it can be seen from the examples given, between the turning points there can only be a recession or only a rise, the causes of which can also be external.
In connection with this, to the points - so to speak - of the natural turning that arise as a result of internal processes in the community, the external influences are often added, for example, the invasion of nomads, the catastrophic defeats in wars with the neighbors, the capture of the central power by foreigners, etc., or the external impacts on community can stimulate the long-accumulating discontent in the masses with events in the community.
Be that as it may, if at the turning points, for the most part only accompanying the manifestation of the activity of the lowest consciousness the activity of the highest consciousness in the form of increase in level of its dissatisfaction of the surroundings finds expression in more or less reasonable (project and plan) actions of groups of people (cliques, parties, opposition), then the dissatisfaction of the lowest consciousness of the population (passionarity according to Gumilev) finds expression only in the forms of rebellion - "senseless and merciless" - and in motion of large masses of people.
Therefore, it is not very productive to look for the source of such, seemingly, spontaneous activity of the masses of people or, in general, all other living beings, in cosmic radiation, solar activity, and so on.
The similar natural phenomena happen in the history quite often without serious consequences for people. Not these remote external phenomena move the masses of people, as well as - not the direct circumstances of natural origin (an adverse change of climate or landscape, the onslaught of rivals, wars, eruption of volcanoes, floods, plots, etc.): the rivals can withdraw or can be repulsed, floods or wars end, and the former life of the community continues without fundamental changes.
Therefore, it is obvious, that very rare turning points in the history of any community are being caused by a gradual accumulation - occupying, as a rule, hundreds of years - of a kind of social stress: the true causes of this stress often remain hidden, and the external expression of these events manifests itself in some or other indignations, as a result of which the situation in the community changes cardinally – there is a change of the ruling elite, and not just a replacement of a ruler or a dynasty, reforms begin, new projects appear, etc.
Therefore, the source of activity of both the masses and the individual should not be looked for outside - the community or person is not a cobblestone, in order someone would move them arbitrarily, - the source of activity should be looked for inside, i.e. - in consciousness.
The true source of the development of events lies in the dissatisfaction of consciousness with those - internal or external - factors that do not correspond to its sensations and perceptions about its own existence in the living being, which requires the resolution in the actions of this being changing the conditions of its existence.
These factors include those that directly and significantly affect the person or the masses of people, more precisely, significantly affects his or their consciousness, respectively. At this, self-consciousness is responsible for the planned and projected actions of a person in the environment and in society, and the lowest consciousness is mainly for the actions of a person or a group of people as an organism or organisms of the environment in this environment.
In particular, the known fact of impossibility of hosting of a community there, where almost everything "was eaten and sucked out", and its moving to places where it is, presumably, possible to survive, finds an explanation in the increase in level of dissatisfaction of the lowest consciousness caused by mostly long change of quite concrete circumstances of natural origin (unfavorable climate changes or landscape changes , the onslaught of rivals, continuous wars, consequences of volcanic eruptions, floods, poor quality of management, etc.), but not in a one-time impact on the living beings of cosmic radiation.
The accumulated dissatisfaction of the lowest consciousness under the influence of these or those adverse circumstances, being a true source of fundamental changes in the community, produces them only through their own carriers, when a certain limit of "patience" is reached, and in the quality of the "trigger" for these changes may be an insignificant event, for example, the bread shortage in Petrograd in February 1917, which formally led to the collapse of the monarchy in Russia.
So it is senseless to look for an initial source of sudden turning (critical) events in community in concrete (single) natural circumstances, inasmuch without the corresponding response (reaction) to incoming into consciousness and accumulating in it information from the concrete phenomena, they are not recognized by the person (population) as fatal or turning (critical), i.e. by those, which are producing the menacing changes in community - a person (the population) accepts them as privates - the problem is being solved, and the life flows in the same order. This position is characteristic only of the evolutionary development of the community, which does not break down human lives in a multitude, as well as does not produce the fundamental changes in the community.
Response (reaction) in the form of a significant outrage (disappearance of passivity of the population) occurs in the following cases: the gradual accumulation of discontent by the extreme aggravation of life in the community (tax increases, the growth of punishments, the total embezzlement of officials, the loss of control by the power elite, etc.); the external cataclysms: invasions, crop failures, the exhausting dragged-out wars; as well as - a combination of that and another.
Thus, the essential (turning) response (reaction) is impossible without the corresponding overflow of consciousness by dissatisfaction of the lowest consciousness, that causes the instinctive actions of the masses of people, which can be supported by the opposition, if any, and some groups of people and individuals can use this mass discontent for own purposes (Napoleon, Lenin).
The examples given above show also that over time in case of growth of the self-consciousness of the population and, accordingly, - the growth of the self-consciousness of the intellectual elite, the last, in the person of informal opposition, even more often takes part in instinctive actions of masses in turning (critical) points, and in case of essential compromises between the operating elite and informal intellectual elite process of community development can be smoother – without cataclysms and even without sharp changes. The last, in particular, has occurred in Western Europe after World War II.
In conclusion, one may say, that from the given examples, which can be more, in the developing holistic community one can see not Gumilev's four-phase ethnogenesis, which is coming to the end, according to his opinion, through 1200-1500 thousand years by disintegration of a community (ethnos), but - the intermittent (13 critical points for China) and, in general, progressive motion of a community, reaching many thousands of years (China).
The community, in this life cycle, which is divided by turning (crucial) - relatively short-term - periods, can disintegrate completely in one of them (a low level of collective self-awareness), but, for the most part, during these turning periods it is being changed radically the political and economic control system along with replacement of the ruling elite. Successful replacement leads to a long rise; an unsuccessful or equivalent replacement of the elite - leads either to death in the form of the absorption of the community by the neighboring communities, or, in the case of a high level of self-awareness (the Chinese or Jewish community), a decline lasts up to the next turning position and - to possible subsequent exit on rise, which provokes again after a certain time the decline, leading to a turning point in the development of the community, etc.
Between the turning points, along with the phases of ascent and decay, there may - but not necessarily - be relatively long periods of smooth (evolutionary) development of the community.
Thus, the development of a community is intermittent, but on the whole it is progressive, judging from the data of technological and cultural growth presented above, except for cases of stopping the growth of the community's self-awareness for one reason or another, for example, by those, that manifested itself in the history of the Assyrian community, which focused on the use of force without the integrative cultural upsurge of the collective consciousness of the heterogeneous population, leading to the complete collapse of the community when this force disappeared.
As we have showed, a source of development of a community is manifestation of dissatisfaction of collective consciousness of two types – the lowest consciousness and the highest consciousness.
From this position the development of community can also be presented as low-frequency - several times during one thousand years - manifestation of dissatisfaction of consciousness, uneven on time, in the form of short-term surges in dissatisfaction of the lowest consciousness of the population (not always, but often these surges of dissatisfaction of the lowest consciousness are combined with surge of dissatisfaction of the highest consciousness of intellectual informal opposition), directed against the actions of the imperious elite. The similar combination means that types of consciousness hostile each other merge in own manifestation because of coincidence of their interests under the threat of death or disintegration of a community.
Between these surges of activity on the time axis is manifested rather long (evolutionary) action of the imperious elite governing the community, for which the manifestation of the lowest consciousness is typical, so how any power elite is focused mainly on own interests. However, the ruling elite is forced to combine own interests with survival of community, i.e. - with its development and integrity (resistance to disintegration and invasions) that more corresponds to a sphere of the highest consciousness.
The informal intellectual opposition is trying to correct the egocentric behavior of the elite The basis of the actions of the informal intellectuals are the domination of self-consciousness for them, which pushes aside the lowest consciousness to the background.
The productivity of manifestation of dissatisfaction of the highest consciousness of the ruling elite and the informal intellectuals, and counteraction to this manifestation of the dissatisfaction of the lowest consciousness of the ruling elite in the periods between the turning points is reflected on the pace and smoothness of the development of a holistic community.
The long, fluctuating development of various communities provides in own framework to each person by an opportunity of the search of oneself, immersing his consciousness in the condition of dissatisfaction with itself, which is transformed into generating of ways of own change via impact on beingness, given its counteraction. A certain mindfulness of own actions distinguishes the person from all other beings, who do not comprehend themselves in beingness, and therefore are deprived of an opportunity consciously to look for and find themselves in the world. Therefore, only the person possesses of the highest degree of liberty in this world [24, Ch. 7].
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