Development is impossible without information. But the term "development" itself is applicable only to alive, since only the living beings with the appropriate apparatus for this are capable of perceiving, processing, using and transmitting information, and the term "development" is not applicable to the meaningless inanimate. The inanimate can only change under someone's influence. Therefore, if you look at the world from the standpoint of influencing information on it, then it manifests itself everywhere, and even time itself is its product.
Keywords: information, person, consciousness, self-consciousness, development.
Table of contents
Part 1. Why is there no a matter without a word?
Part 2. What really is intellect?
Part 3. Why Creation cannot do without a person?
Part 4. The driving force and source of development of the person and his communities.
Part 5. A person in sleep and in waking
Part 6. About the origin and manifestation of personality.
Part 7. About the similarity and difference between smart people and creative people.
Part 8. Whether it is worth being “treated” for stupidity!?
Part 9. What role does inequality play in human communities?
Part 10. What is the main reason for the emergence of the state?
Part 11. Revolution as a consequence of the rise of self-consciousness to a high level.
Part 12. Is it possible to create a fair people's state?
Part 13. When and why does an equilibrium ecological civilization appear?
Part 14. Time as a manifestation of the process of obtaining information.
Part 15. How do thinking and consciousness relate to each other?
Part 16. And yet, do I think, and, therefore exist, or vice versa?
Part 17. The finite as a way of realizing the infinite in beingness.
Part 18. Sensations as an insurmountable border between alive and inanimate.
Part 19. On individualism and collectivism in view of the current crisis.
Part 20. On the ratio of sensations, information and reason in the triune system of Creation.
Part 21. Beingness as an infrastructure for alive in the current time.
Part 22. On consciousness оf а person in borderline situations.
Part 1. Why is there no a matter without a word?
The difference between people and animals is especially evident in the communication of both. In particular, even the most highly developed animals do not own the word, replacing it in communication with gestures and inarticulate sounds. Therefore, it makes sense to find out why and how gestures and sounds, which are the only means of communication for animals, were supplemented by words and meaningful coherent speech, and later by writing, and what role does the image and collective labor play here?
In order to find out why and how gestures and sounds, which sometimes also acquire symbolic meaning, which are used by animals as means of communication, were supplemented by words and meaningful coherent speech, it is necessary, apparently, to first turn to animals, the most advanced of which, in terms of intelligence and communication, are chimpanzees.
People, and it is hardly worth arguing with this, are the heirs of primates.
Therefore, like primates, they strive for food, their own reproduction, improvement of their position among their relatives and comfort, using such basic properties of their individuality, developed over millions of years of evolution, as quick-wittedness, sensitivity, impressionability, decisiveness, one or another degree of sociability, the ability to pry, dominance, perseverance, cooperation in actions, which in their totality, level and relationships constitute the individuality of the animal part of consciousness together with its acquired or genetic characteristics - such as appearance, temperament, adding only to them life experience, skills, behavior acquired in their niche of existence.
More details about the individuality that characterizes animals, and the personality together with the individuality that determine a human behavior, and about the basis of these properties can be found in my essay “Why and how do personality and individuality compete in a person?” (Monograph “About the origin and manifestation of personality.” Chapter 1. 2024. Amazon. Yury Nizovtsev).
For primates in their extended-spatial adaptive world, since time is not perceived by them due to the focus of their imagination on the specific objects surrounding them, and they themselves feel themselves and sense their own environment as objects without including any form of generalization or abstraction. The conceptual world for them is replaced by a set of sensations that they do not want to lose, since they understand from the example of their own sleep what hopeless emptiness is.
They spend their days, with rare exceptions, extremely monotonously: they eat, play, have sex and, on occasion, try to take a higher, and therefore pleasant in terms of sensations, place in the pack.
For these activities, it is enough to have the instincts and reflexes, as well as acquired skills, and no special reflection is required with such daily repetition, in essence, of what has already taken place, with an extremely small number of changes and a practical absence of collective labor.
This kind of sluggish accommodative existence in an almost unchanging extended jungle spatial environment
To this kind of sluggish adaptive existence in an almost unchanged extended spatial environment of jungle for tens of millions of years should correspond, and, in fact, correspond, to fairly primitive and few means of communication.
Chimpanzees use vocal communication, first of all, as a signal about the presence of potential threats.
Similar information is expressed in the form of growling, squealing, screaming, but these monkeys are not capable of making articulate sounds.
A total of 12 sound combinations were identified. In particular, the chimpanzees made a single grunt when they saw food, and a series of grunts - as a sign of submissive greeting, noting their lower social status.
However, for a targeted message, chimpanzees use mainly gestures rather than sounds, urging themselves to certain actions and even conducting a dialogue. Only 66 gestures are enough for monkeys to send 19 different information signals.
Nevertheless, a variety of sounds and gestures are used by monkeys mainly for communication, and not for coordinating joint actions, which indicates their egocentrism and a slight interest in cooperation, which is needed to facilitate labor and increase its effectiveness, which is not at all required for these loafers, for whose life there are enough inarticulate sounds and several dozen gestures.
The immutability of this kind of the primate communication for tens of millions of years is perhaps the most convincing evidence that they are fully satisfied with their own adaptive existence in an extended space in which little changes.
That is, in their minds there is no understanding of their own presence in the current time, which is not required in the world of, as a rule, daily repetition of self-service activities, whereas understanding of the presence in time encourages to observe of changes in their own surrounding and, accordingly, - to think about adapting these changes, which can be initiated by themselves, to their own needs, as opposed to simply adapting to what is without much thought.
Interestingly, nature, in fact, did not go beyond primates during evolution, representing the ultimate, most highly organized version of the evolutionary development of living beings within the framework of the adaptation to the environment, which is useless to improve further, which shows the invariability of the primate organism and their behavior for tens of millions of years.
***
Nevertheless, the rather meaningless, more precisely, pleasantly thoughtless adaptive existence of hefty primates, who actually have no enemies in the thick jungle, still turned out to be surmountable, but not only purely natural forces.
This being, of course, did not leave the adaptive tactics in vain, but began to increasingly use the strategy and tactics of implementing changes through its own collective efforts around itself, having relatively quickly achieved a lot not only around itself, but also in its own organism, having increased, in particular, its ingenuity due to the growth of the brain volume and the restructuring of its structure in the direction of associative, abstract and creative thinking in order to achieve initially purely utilitarian goals: to outwit and use everybody else.
That is, these new beings came out of just one adaptive stay in only one according to their sensations of an extended space and they entered into the current time due to the coming of the understanding that they are also in it, which is confirmed by their ability to prudently dispose of them, making various plans, sometimes far-reaching.
This understanding alone provides the opportunity in a series of events to purposefully change the environment, expanding the range of pleasant sensations and achieving greater safety.
Naturally, the joint collective activity, planned-projected in its basis, requires more precise, diverse and qualitatively different forms of communication for the organization and coordination of joint work. Gestures and inarticulate sounds are not enough.
We therefore fix that the chimpanzees, as well as all other living beings that not own time, unlike a person, are located only in the space of repetitive homogeneous relationships leading with instincts and reflexes, and using, as a rule, the trial and error method in their desire to preserve sensations and make them, if possible, more pleasant, which leads to a significant limitation in the consumption as well as generating of information flows, not allowing us to fully reveal the possibilities of living beings in relation to the development of consciousness.
The space of this half-asleep existence for them is limited only by their own sensations without any special reflections, which mainly serve to preserve the same sensations, and they do not guess about the end of these sensations, but, again, only feel it by their own decrepitude, if they manage to live to old age.
The extent of this homogeneous space of sensations is determined for them by the realities of their own environment, developed instincts, reflexes and genome, which includes a program of growth, development, reproduction and ways of interacting with the environment to stay in it.
Thus, the support of all these adaptive beings, including also the most advanced ones, is only sensations, and their thinking mainly serves the desire of these creatures to preserve their sensations, among which there are also pleasant ones, which is automatically indicated by dissatisfaction with what is around with the formation of an ever-present the aspiration for something more nourishing, warm and safe.
Someone who does not know about time, and therefore about the existence of the future, can only remain in the limited space of the present with the addition of the remembered past with no hope of mentally penetrating the future.
Therefore, all these beings are doomed to no more than adaptation to what is around them and next to them. They simply cannot have ideas about transforming this environment for their own even remote benefit, that is, they are not capable of purposefully transforming the environment according to pre-designed projects and schedules, thus subject to fairly random changes in the course of evolution, and the limit of these changes in terms of intelligence and complexity of the organism itself are the highest mammals.
This limit is determined by the program embedded in the genome, according to which only an adaptive form of existence is possible for these creatures within the framework of the preservation of sensations.
The conditions of existence are capable of destroying a species, improving or make it worse adaptability to the environment, but they cannot radically change its program in the genome to an action of the opposite type - a systematic struggle with the environment, while preserving, moreover, partly, the adaptability of actions.
Therefore, the assumption of modern science that anthropogenesis (the transformation of humanoid apes into people) could have begun with the emergence of certain natural conditions on the planet turns out to be completely untenable - evolution is by no means a revolution, and randomness is not capable of generating in some changed conditions such an unusual, as was indicated above, program in the genome, but is only capable of destroying or changing a living being without its fundamental transformation.
And the deprivation of the adaptive form of consciousness based on instincts and reflexes its leading role is a fundamental change in a living being and its behavior, which is possible only as a result of a corresponding change in the program in the genome which also initiates the emergence of self-consciousness, characterized by arbitrary thinking.
In other words, in the absence of this change in the program, living beings, having reached their limit in highly developed mammals, remain so to this day, despite everything that has happened over tens of millions of years, including various metamorphoses of the environment and even catastrophes, and this is manifested in their unwillingness to get out of this pleasant adaptive extended space of connections outside of time for themselves.
But a person who partly fell out of this adaptive extension, thanks, as we believe. the appearance in his genome of an additional program that provokes arbitrary actions in the environment, quite quickly realized that he is being in the current time in which you can knowledgably manage yourself and your environment, one way or another changing it according to your own ideas.
True, he has also realized that he lives only for a certain time, and with its completion, what he created during his life disappears for him. And he cannot but be horrified at this, envying animals that do not understand the inevitable arrival of death, grazing, for example, with all the pleasantness of sensations, on their green lawns. But along with that a person's understanding of his temporality also benefits the development of his consciousness, since he wants his offspring, in which he seems to prolong himself, to live better than him and apply all the forces for this.
***
As mentioned above, a contra-adaptive additional program in the genome could not have appeared under the influence of conditions or accidentally actually synchronously with the emergence of the most advanced of all living beings, the primate, also because of unimaginable complexity of this program.
In addition, programs, as it is known from computer technology, are created by human programmers, do not arise by themselves from nowhere, and are not suddenly replaced in cardinal way.
In other words, the probability of self-assembly of such biological carrier of the program is practically zero, and, accordingly, it cannot be convincing evidence of the natural origin of the genome, despite all the efforts of evolutionists.
Likewise, the emergence of such being, largely separated from the environment, that is, partly extra-natural being, self-aware in the current time, does not look like a natural product of this environment, but a kind of nonsense, which is proven by its uniqueness: not a single one of the highly developed beings on the planet by itself, that is, as a result of natural selection alone over billions of years, has turned into such contradictory creation, combining an adaptive-egocentric individuality together with an altruistic and creative personality.
In addition, evidence of the emergence of a person on the basis of the monkey genome due to the artificial modification of this genome is the fact of unusually rapid restructuring of the genome, which contradicts the speed of evolutionary development usually stated by evolutionists.
The absence of such a smooth evolutionary transition is confirmed by the data of a study conducted by an international consortium of scientists. It included 67 scientists from 23 scientific institutions in 5 countries - the USA, Israel, Spain, Italy and Germany.
During the research they used the computer overlay of the genome map of a chimpanzee on the genome map of a person that has allowed them to mark out three categories of so-called DNA-duplications - those that are available in the human genome, but are absent in a genome of a chimpanzee, those that are available in a genome of a chimpanzee, but are absent in the human genome and those that are available in a genome of both types. DNA-duplication is one of forms of a mutation at which the site of a chromosome is doubled. In this case the segments of DNA with the length not less than 20 thousand nucleotide pairs were considered. It turned out that about a third of DNA-duplications, found in a person, are absent at a chimpanzee. This figure fairly surprised geneticists, inasmuch it testifies to very high frequency of mutations for short (on evolutionary measures) period (See, e.g., dw.de› decryption of a genome … and … its comparing … human).
This shows that the explanation of emergence of a person, offered by evolutionists, as a result of smooth transition of one of type of primates to a person, connected with labor activity and manifestation of communication (socialization) with the help of words that the evolutionists does not recognize in relation the other primates, doesn't maintain criticism.
There is the only explanation of rather rapid transformation of one of type of primates into a person: introduction into the genome (induction) by no means not in a random way the programs, promoting formation at this type of primates of the concepts, distracted from concrete things as a result of communication with similar beings, different ways of evaluating own actions, that promotes emergence of an opportunity for these beings to look at the world from outside, to estimate its usefulness for themselves and to try to change this world purposefully under themselves.
It is known that the ray of light can be modulated by the signal bearing information which is capable to set certain programs of development or to correct the available programs. In particular, at Institute of Problems of Management of the Russian Academy of Sciences the exemplar of DNA has been placed between the laser and an external mirror. Both the direct and reflected beams not only apprehended genetic information, but also radiated it in corresponding frequency range.
Obviously, for emergence at primates of awareness of own existence in the current time were to happen some fundamental internal changes which weren't for all the time of existence of organisms on Earth. What are these changes, if a person has appearance, structure of organs and even the structure of the genome close to that of a chimpanzee?
It is possible to state the following: the similar internal change can only be caused by additional programming of a genome to aware activity.
The following can be stated: such an internal change can only be additional programming of the genome for the aware activity, including the arbitrary, which can be also the creative activity, while the genome for billions of years before the appearance of a person was programmed in all living beings only for instinctive-reflexive activity using the trial and errors method, suitable just for adaptive existence in an extended space of connections.
Therefore, the transformation of the most perfect primate, and this could be a chimpanzee or even more perfect primate, into a prototype of a person is possible only as a result of supplementing the existing adaptive program with another one, capable of provoking a being also for rather arbitrary actions outside the framework of instincts and reflexes.
Apparently, the genome of only one type of chimpanzee or similar monkey was rebuilt for this new program, which unites the previous and introduced ones, as is known, 99% identical to the human genome, which technically simplifies the matter.
Otherwise, that is, with smooth evolutionary development, the possibility of the highest developed primates leaving the adaptive state is simply absent. And indeed, they still remain in this unpromising quality in parallel with a person.
Thus, the most probable reason for the appearance of a person is the artificial change in the genome of the highest developed primate, which forced him to change the purely adaptive way of life to a kind of dual one - adaptive-arbitrary, that is, with the possibility of conscious actions, which can also be creative.
At first, this ingenuity by purposefully change the environment in its favor looked sporadic (the use of fire, the manufacture of primitive tools for labor, the invention of the wheel), but over time it expanded so much that it led to the emergence of such social structure as civilization, a kind of shell of which to a certain extent has insulate a person from wildlife.
Nevertheless, the adaptive part of the general program has not gone anywhere from the genome and still affects the human behavior, competing with an additional program in the genome, which is characterized for the most part not by egocentricity, but by provoking a rather frequent manifestation of ingenuity and altruism in a person.
The manifestation of similar competition of these differently coded parts of the common genome is what finally brought one of the representatives of living beings beyond the limits of the adaptive existence, providing for him a many times more significant consumption of information flows and the corresponding development of consciousness, bringing a person to the proud presentation of himself as a pearl of creation.
True, a person still has not understood that he became like this not by himself, but as a result of the action of such a program in each cell of his own organism, which guarantees him both the ability to adapt and the possibility of creative actions.
As a result, in the human consciousness arose two poles, oriented in opposite directions - egocentrism and altruism, which made it possible, instead of long-term evolutionary changes, to produce literally explosive conscious actions by human communities on this basis of dual contradictory consciousness, stimulating by the struggle of these components of consciousness both in each person and in his communities, the development of not only society as a whole up to the emergence of civilization, but also the development of the human self-consciousness, evidence of which is the increase of mass in the human brain compared to a highly developed primate by 3 times.
You can get acquainted in detail with the problem of the driving force of social development, the basis of which is the interaction of the animal (adaptive) component of the human consciousness and its inventive self-consciousness, in my work "The driving force and source of development of the person and his communities." (2018. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev.)
***
To briefly to formulate the explanation by Darwin's evolutionary theory supporters of the conversion of reflex operating primates in conscious operating people, it is as follows.
They point out that any higher animals did not have the ability to conceptual thinking, i.e. to the formation of abstract representations about subjects, which summarizes the basic properties of concrete things. The process of thinking for animals if it is possible to speak about that, is always concrete, the process of thinking for a person can be the abstract, generalizing, conceptual, logical. Thanks to ability to conceptual thinking, a person understands that he does, and understands the world. The second main difference is that a person possesses the speech. Animals can have very developed system of communication by transmitted signals but only a person has the second signal system — communication through words. It is supposed in natural sciences that the speech came from the sounds uttered during the work which then became common in the course of joint labor. In the same way a mind could occur in the process of social labor gradually.
The evolutionists believe that Darwin's theory has received genetic confirmation in the XX century, since from all the animals the chimpanzee genome upon the genetic apparatus is the closest to human. This genome is identical to the human genome on 99%.
We note with his hand, that, as it is paradoxical, but both arguments of the evolutionists: labor had created a person; a person is genetically almost indistinguishable from chimpanzees, actually lead to the opposite conclusion.
Themselves biologists say that the animal's behavior represents one of forms of functioning of its organism. The structure of the organism determines the needs of animals and their behavior programs. Any animal is born as a being endowed by the set of instincts. Instincts provide its adaptability to environmental conditions and limit individual variations of the behavior.
The situation is different with a person. All people which have lived on Earth the last 35 - 40 thousand years belong to the same type (Homo sapiens).
Thus, for years of change of organisms from the simplest to the primates the reflex system of their reaction to influence of the environment remained actually the same. In other words, programs of their actions are similar each other. And suddenly, for the slight term, in a result of rather short-term influence of external conditions, some species of primates has acquired self-consciousness, that is, understanding of their location in the current time, while others remained monkeys outside this understanding. At this, it is not known which of these monkeys "worked" more, and in fact, monkeys neither then, nor now had and have no relation to conscious collective activity, simply picking up ready-made meal in the tropics, rich in a variety of food.
This very fact denies the spontaneous desire of monkeys for collective work and the formation of verbal communication between them.
Now the theory of Darwin is recognized, at least, disputable just because to explain how the monkey evolved into a person from a position of modern science is not possible.
Obviously, for the emergence of consciousness in the primates had to be occurred certain fundamental internal changes which were not for all the time of existence of organisms on Earth. What are these changes, if a person by its appearance, the structure of organs and even the structure of a genome is very close to a chimpanzee?
It is possible to state the following: only the change of the genome programmed to the instinctive and reflex unconscious activity on the genome programmed also on the conscious collective labor can be as such internal change.
Therefore, the transformation of the most perfect primate - it could be a chimpanzee or an even more perfect primate - into a human prototype is possible only by changing the program.
One of hypotheses believes that the closest human ancestor was a monkey lagoon from Ethiopia. She had less indumentum, she swam well. A significant part of the day she was walking vertically. She had "lowered larynx", the appearance of which, apparently, she is obliged to the semi-aquatic lifestyle. The important thing is that the similar larynx gives the chance to control respiration and, as a result, lets ability to speak.
After similar restructuring, it becomes possible to transform this creature from the adaptive into the adaptive-creative, that is, capable not only of adaptation, but also of transforming the environment for its own purposes. This procedure, which initially consists of introducing an additional program into the creature's genome, creating the possibility of arbitrary and even creative actions, brings this new creature the opportunity to manifest itself in the current time with the consequences of such genome transformation known to us.
Everything else: the ability to labor together with fellow tribesmen, coherent speech, creative thinking, etc. is developed as a consequence over a certain and comparatively not very long period of time, consolidating the dual nature of consciousness and the corresponding actions of this new subject of the history of living beings not so much within the limits of spatial adaptive extension with its insignificant variability based on chance, but in the current event time of various changes, entailing not only the possibility of purposeful transformation of the environment by man in a utilitarian manner, but also the opposite - the desire of a person in his self-consciousness to understand himself and the world around.
It also becomes clear why the transitional link from primates to a person has not yet been found. All the rest are approximately the same primates, not affected by the said transformation, have remained in their previous animal quality. Although, in fact, the conditions of their existence were little different from the existence of the original "candidate" for a person.
Thus, we can say that a being capable only of instinctive-reflexive actions has one program, and this new creature has a different program, more complex and contradictory in its impact on the behavior of a person. Thanks to it, it becomes possible to project one's actions for the future, process their results for subsequent adjustment, using the already accumulated memory from a much larger database than that of primates. At the same time, the adaptive egocentric influence of the program on human behavior does not disappear.
The problem of the emergence of a person is considered in more detail in my work "The person - a product of evolution?! Whether everything is so clear here?! (2018. [Electronic resource]. Access mode: Litres or Amazon. Yury Nizovtsev).
***
As a result of the long evolutionary development of living beings, the most advanced of them, that is, extremely complex creatures - primates, settled quite comfortably in their adaptive space, since they not only had a developed brain capable of controlling the execution of various actions that make life easier, but also, unlike, for example, dolphins, - organs in the form of hands with grips - fingers, which were convenient for obtaining food in various ways, climbing trees for safety, fighting off enemies and doing much more.
This is how, in our opinion, a candidate for a certain extent a non-adaptive lifestyle to appeared, especially since one of the subspecies of these monkeys - the African lagoon monkey, as a result of its semi-aquatic lifestyle, developed the so-called "lowered larynx". It allows you to control your breathing and thus provides the ability not only to scream and moo, but also to pronounce articulate sounds with vowels and consonants.
However, as noted above, the monkeys' way of life did not facilitate the organization of their cooperative actions in one or another form of labor. And gestures and inarticulate sounds were quite sufficient for their communication.
In contrast, with a program that allows them to act quite arbitrarily, such a candidate becomes capable of going beyond the limits of instinctive and reflexive actions, expanding thereby their capabilities for interaction with the environment.
But the most effective labor requires not individual or isolated actions, but the organization of sufficiently thought-out and coordinated actions together, which can be most effective if they are planned in advance, providing for the bypass or elimination of certain obstacles to achieving the set goal, for example, during a collective hunt or fruit gathering. Meanwhile, inarticulate cries and gestures are not the most effective methods of transmitting information during complex collective actions.
Therefore, there has been a need for the formation of sound articulate signals, denoting both numerous relationships, actions, specific objects, and denoting various types of relationships, actions and objects.
Such generalization meant not only the gradual formation of the logic of events and relations, the connection of objects in the present, but their transfer to the future in the form of planned and design procurements.
The emergence of this kind of purposeful activity, which embraces the future along with the past and the present, meant an exit from the spatial adaptive extension of the instinctive-reflexive mode of action repeated every day, into the current time, in which a series of events are initiated by these new beings consciously and purposefully.
In other words, these heirs of the primates acquired, to a certain extent, a regulated time of their own within the framework of external (astronomical) time, since this own time is largely created by them themselves as a result of conscious labor efforts to achieve various goals, which are initially dictated only by urgent needs, and then these goals are directed toward improving the culture of housing, the culture of games, the culture of sex and the culture of idol worship.
As a result of collective activity to overcome the resistance of the environment, and not just passive subordination to it, gradually each community had a rather simple at first articulate language, instead of caves and trees, more comfortable dwellings made of improvised materials, a differentiation of labor with appropriate tools arose.
Note also that for the emergence of a verbal language of communication, these primate heirs had a certain base, since the life of their progenitors was largely based on the use of various images.
The fact is that the highest mammals are capable of holding in their minds for a relatively long time, that is, in virtual form, images of specific things, separated from the things themselves, which increases the probability of keeping these animals in existence, although only at the level of sensations within the framework of adaptation to the environment, but, nevertheless, performing the role of extrapolating data from memory into images of the near future.
For example, the primates store in their memory images of predators that can attack them while collecting fruit from trees and therefore prudently post guards to control the approaches to the collection site.
Nevertheless, the consciousness of primates in relation to the creation of images of the future is set in the program of their own genome only for adaptability in relation to this environment, focusing the attention only on food, reproduction and improving the situation in the occupied niche.
Be that as it may, the most convincing proof of the presence in all living beings of a program designed only for adaptation to their own environment is the absence of significant changes in the behavior of higher mammals over tens of millions of years, which have survived to this day (chimpanzees, gorillas, orangutans).
***
All this clearly shows the fundamental meaning of the word. And it is not for nothing that the "New Testament" (the Gospel of John) begins like this: "In the beginning was the Word"
It was the word, first in the form of the code of a new dual program, which provided the possibility of arbitrary actions, has extracted the transformed beings from the adaptive spatial world of animals, which bound animals to repetitive actions of the same type, and placed them in the world of fast-flowing time with its continuous series of diverse events, passions, struggles, conscious collective actions.
It was in this world of understanding one's own presence in the current time that living beings finally acquired the ability to consciously change it through collective actions based on a plan, that is, again, on a word. The word, in essence, was being formed from the figurative, that is, wordless, virtual reflection of objects, phenomena and relationships in the course of collective efforts to change one's own surrounding, allowing one to see even the distant future thanks to the transformation of images in the mind by the corresponding encoding in the form of a word with subsequent transfer to the corresponding information carrier.
And the information itself for us is basically a word, manifesting itself not only as a symbol of an object, that is, in the form of diverse and numerous sound reflections of images of certain objects (phenomena) or a certain set of objects (tree - forest), but also as a living image of a changing reality, which is especially impressively manifested in art, which in speeches from the stage since ancient times has brought to light the secret world of feelings, experiences, struggles and impressions, making the audience cry and laugh, worry and suffer, removing them from the monotonous animal well-fed life in which nothing significant happens.
Therefore, the meaningful pronunciation of articulate sounds, concretely or abstractly reflecting the objective world with all its relationships, had transferred the living world, represented by creatures who possess words, from being in the space of unconscious connections of objects and phenomena to the world of meaningful actions to change this world for their own purposes.
However, purely sound transmission of information significantly limited communication to the framework of just a few generations, often being greatly distorted.
Therefore, each sound word found its reflection over time on various media in the form of drawings and various graphics, preserved in some countries to this day in the form of hieroglyphs, but, for the most part, recorded in the most simplified drawings - letters, giving in their combination what is required, which actually has connected the distant past with the present and allowed people to successfully develop culture, science and technology, relying first on handwritten, and then printed texts, learning, so to speak, to read and write from them from childhood.
The word, transforming images of possible actions into a specific procedure of collective labor, makes the process of changing reality meaningful and even creative not only in art, but also in the study of this reality, allowing us to comprehend its patterns and, on this basis, improve reality artificially, changing life itself. This makes it both more comfortable and develops the human mind, which captures new spheres of activity, stopping, however, when it reaches the limit of its organic capabilities, but trying to go beyond these limits with the help of the artificial intelligence and the unification of all people in a single information network-web.
However, a person gets stuck in this web, because it does not provide him with the opportunity for further development and forces him to make mistakes due to the inability to perceive the flows of information, excessive for an adequate understanding of their essence, arising as a result of his own actions, and the artificial world of civilization created by him is destroyed, which demonstrates the discreteness of the appearance of the civilizations that arise, function and disintegrate, nevertheless, endlessly (see, for example, Nizovtsev Yu. M. Miracles in a sieve Chapters 3, 4. 2016. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev).
Be that as it may, the word imprinted on carriers connects us with previous generations, expanding our memory with all their achievements, and in conjunction with current deeds constantly multiplies the flow of information that captivates us, accelerating the course of own time of human communities in alternating generations, in which we become more humane and increasingly prosperous, but the organic connection of word with deed, with collective labor efforts, their interdependence, does not allow us to cut word and deed, calming down in the achieved well-being of pleasant idleness of the virtual world.
The result of similar calming of the world, thereby separated from labor, from accomplishments, from development, is the collapse of civilization together with its time, but it is restored after some pause again in the connection of the word with the deed through the image of this deed, because the word in all its meanings and endless multiple semantic combinations is information encrypted by a person himself about all his possibilities and achievements, and the image is the information manifested in the consciousness of a person, representing his surrounding, accessible to him at the corresponding level of development, and the objective world itself is the materialized information intended for use by a person.
Therefore, the word, image and collective labor are inextricably linked in the human consciousness, creating the most saturated information flow compared to the information produced by the animal world, which does not possess the word, without which the conscious collective labor, creating events, and therefore, fast-flowing productive own time, cannot manifest itself.
Part 2. What really is intellect?
In order to doubt, that a person's intellect is his mind, or consciousness, make senses to compare it with artificial intellect. Then it becomes clear that intellect by itself and consciousness in general differ significantly and an attempt should be made to clarify the essence of intellect and its connection with consciousness generally and human consciousness in particular.
I
Until now, the majority of minds are dominated by delusion associated with equating the intellect (from the Latin intellectus - knowledge, understanding, reason) to the mind, which in turn is being associated with consciousness.
Several decades ago in the United States, even as a test for cleverness, by which was meant the level of mental development, the so-called the intelligence quotient (IQ) was used, which was first introduced into use by the German researcher Wilhelm Stern in 1912.
This coefficient (quotient), according to a number of scientists, quantitatively shows the level of intelligence (intellect), and therefore, as they believed, of the mind, in comparison with the level of the mind of the average person. An average person is one who has the same age and development as the person, whose coefficient is measured, that is, IQ shows the correspondence or deviation of the level of intelligence (intellect) from the average.
In other words, using this indicator, an attempt was made to identify the degree of stupidity or mind in a given person using certain techniques (tests), which include tasks for reasoning, memory, logic and acquired knowledge. The average score is considered to be 100, and tests are designed so that most of the results correspond to this indicator. The results of the test takers are compared with this average result.
Results less than 70 points are considered a sign of mental retardation, and results above 130 points ostensibly to increased mental abilities. According to one of the researchers (Stuart Ritchie - USA - cited them in the book "Intelligence: Everything That Matters"), the average level of IQ had 68.2% the tested and only 2.2% of the tested had a high level of intelligence.
It is assumed that intelligence contributes to cognition and the solution of various problems, including sensation, perception, memory, representation, thinking and imagination.
The data obtained by the researchers do not allow unambiguously linking intelligence with nationality, race, heredity, sex, brain characteristics, which in itself indicates the doubtfulness of IQ as an adequate indicator of assessing the mind of the subjects, although the researchers don't desire to admit it.
As it turned out, the only thing that reflects the value of IQ according to the research results of S. Ritchie is that persons with higher IQ improve their skills faster and more often become professionals [1].
Despite the obvious bankruptcy of orientation on IQ in determining the mind or stupidity, in the United States for long time IQ tests have been used to identify children whom it makes sense to teach in a more complex program or to give them only the minimum necessary knowledge.
However, the practice of using these tests in the United States has led to the fact that over time, the number of creative people in this country has decreased to the point that it was necessary to lure high-tech specialists from those countries, in particular, from India and Russia, where IQ was not used in the process of assessing the mind and abilities of children during their training, that is, where, in accordance with it, children were not cut off, allegedly with weak mental development.
The inadequacy of the use of IQ to measure mental ability was recently (2012) confirmed by Adrien Owen, Adam Hampshire, and Roger Highfield [2].
These researchers found that human intellect is determined mainly by possibilities of short-term memory, the ability to reason logically and adequately express their own judgments.
That is, their conclusion about the ability of IQ to represent intelligence as a human mind was pessimistic due to the experimentally manifested limited IQ capabilities.
Indeed, these researchers have shown through their IQ experiments that intellect is by no means equal to mind, i. e. - to thinking abilities, or consciousness.
What, then, is intellect if it is not coincide with reason, by which the authors of the Explanatory Dictionary of the Russian Language understand the ability to think creatively and logically, to generalize the results of cognition [3], as well as the intellect not consciousness, if by it the same authors understand the ability to the reproduce of reality in thinking [3].
The authors of the philosophical encyclopedic dictionary [4] also believe that the mind acts as a creative, cognitive activity that reveals the essence of reality, and they interpret consciousness as a generator of new ideas, productive imagination and management of practical activities.
In the same dictionary Ozhegov S. I. [3], intellect is defined as a thinking ability, a mental principle in a person. The Philosophical Encyclopedic Dictionary, in essence, gives a similar definition of intellect: the ability to the thinkingt and rational cognition [4].
Thus, the final results of the experiment with IQ quite clearly showed that intellect, if understood in the interpretation of a number of researchers as a characteristic of the human mind, in fact, it has nothing to do with the mind or consciousness as a cognitive activity in one or another volume, since intelligence is characterized only by one or another speed, one or another short-term memory, and by the clutch of images (symbols) of one or another type in the form of a picture that is understandable for the consumer of these images, but no more.
It turns out that фт intelligence can only be a more or less effective auxiliary tool for a certain consumer of information who is able to evaluate and use it.
To illustrate in addition especially technical principle of action of intellect of the person as, however, and intellect of other living beings, it makes sense began to address robotics which is based on use of artificial intellect. At this, some researchers, in particular, Mark Riedl consider that the artificial intelligence has ability to creative thinking though experimentally couldn't prove it [5]. And this fact is not surprising if you analyze the essence of artificial intellect, which is reflected, for example, in my article " What way the artificial intelligence will corrupt and crush us?" [6, part 3, § 1].
II
Under the artificial intelligence, apparently, should be understood the ability of the machine (electronic computing, quantum or other) brain to solve tasks, to provide the requested information and, using sensors, to control a variety of devices by modeling of a situation in accordance with the set goal.
The main characteristics of this brain are the memory size and processor speed on use of the programs, entered into it, exceeding the same characteristics of the human brain, and thus allowing to effectively replace a person both in solving various problems, and in managing complex processes.
In particular, the artificial intelligence is used in mathematical proofs, data analysis, when planning, forecasting, translation, systematization of knowledge, training, recognition, interaction with the external environment according to indications of sensors (manipulation of objects, navigation, regulation of technological processes, diagnosis of diseases, customer service in finance and trade, protection of objects, control of transport, harmful productions, entertainments etc.).
To understand whether the artificial intelligence is capable to perform creative functions, we will note some of its features.
The artificial intelligence is only capable to perceive the goal set to it, but cannot put it independently, and the artificial intelligence does not understand sense of the obtained data which after decryption turn into information for the person.
The artificial intelligence is not capable to turn into a conscious being of any level because he recognizes these or those data according to the matrices, enclosed into it by a person, for a person, and not for itself, not understanding the reason for the formulation of the task and its essence, but proposing certain solutions in accordance with the existing matrices, without going beyond their limits. From the options selected by artificial intelligence, a person-consumer can choose the most effective in his opinion.
The artificial intelligence does not have an independent life, for which any living being has to fight, and it is not able to continue itself in the offspring.
The artificial intelligence is capable to work only by means of the person, but at the same time it does not require obligatory communication with other artificial intelligences. In this respect the artificial intelligence is the common thing, which is not interested in anything and not interesting to anybody, until it will not be connected to a power source and will not be entered into it the programs answering the purpose of the person whereas any living being is not capable to live in isolation, and the living being "is disconnected" from life only after death, that is – after withdrawal consciousness from the body.
The artificial intelligence is capable to use only the rules of the formal logic within a solution of the task set to it, in particular, it can produce a new information, only combining the information known to it, but is not capable to produce essentially new information in another way. In particular, an intuitive approach is not available to it and it has no imagination.
Comparison of human intellect with machine (artificial) intelligence shows that the main characteristics of both types of intellect are speed, the amount of RAM (operational memory), the use of formal logic to create models.
The main difference between natural intellect and artificial intelligence is the lack of independence of the artificial intelligence, which works for an external consumer, which, moreover, can constantly change, while natural intelligence works for a completely specific living being: in this case, for a specific person.
Due to the complete lack of independence of artificial intelligence in comparison with the natural, which does not have a strict program of actions, the following difference arises: artificial intelligence processes only the information that is transmitted to it at the request (desire) of the consumer within the framework of the programs embedded in it, and also the artificial intelligence is not able to evade the consumer's desire, while the natural intelligence has a certain autonomy in its actions, in particular, it is able to solve tasks not only according to standard programs, but also it can be ready to some changes in the parameters of the environment surrounding a living being, as well as to operate with various and largely arbitrary signals that enter the sense organs and from them to it.
Moreover, artificial intelligence does not understand the meaning of incoming data. He also does not understand the purpose of this processing data, providing the result of information processing to the consumer in the form of data related in a certain way, for example, a weather report or a translation of text into another language. Likewise - mechanically - artificial intelligence participates in the control of subordinate systems, for example, by controlling the movement of a conveyor or the work of a robot on Mars.
That is, an artificial intelligence is a fast-acting and well-organized blockhead, since not only does it not understand the meaning of its actions, but is also not interested in its own existence, so how it is a function of an external consumer, and this consumer can turn off the robot or computer at any time at will.
Precisely because of its own senselessness in any activity, but by its appearance - reasonable work (the vast majority of the population and even many scientists holily believe in its mind), programmed in fact by an external consumer to obtain the fruits from its labors, the artificial intelligence is not able to be creative, while a natural intellect does not have a rigid program of action, it is operating with various and largely arbitrary signals entering from the senses, to solve the task of keeping its own carrier (a living being) in a state of direct sensation consumption. As a result, the living being is able, at a minimum, to act according to the method of trial and error in a changing environment. It's far from creativity here, but there is still meaning in the actions of a natural intellect, since it, as an integral part of individual consciousness, is interested in preserving the sensations that give life to the entire system of any organism, including it.
Thus, working for a living being, and being in the internal structure of this consumer, the intellect becomes its organic and integral part - a kind of information processing unit and a block for controlling the body's functions in its interaction with the environment, independently thinking within the framework of such functioning, without which a living being cannot do.
But along with that, a living being cannot do without its other part, which makes decisions not largely on standard interactions with the environment and the work of each cell of the body, since this sphere of action is mostly debugged (programmed), but on solving tasks of communication with similar organisms, enemies, allies, the choice of more suitable and pleasant environment for life, and so on, that is, those tasks that, if you compare the actions of a living being with the work of artificial intelligence, are solved by its external consumer, not an artificial intelligence oneself.
This means that any living being, except for an intellect, which, in fact, technically processes data coming through the senses to it, controlling the functioning of its own body, that is, turning these data into information that is understandable for use by a living being, starting with the cellular structure, ought to have of the chief-consumer of this information already for use in one way or another not to ensure the functioning of the organism in the environment with the consumption of sensations, but to strive for the acquisition of the most pleasant sensations that can be obtained by improving its position in the occupied niche under favorable circumstances.
III
Without this invisible internal chief, manager and consumer of information, not a single organism, even if assembled in the form of an exact biological copy with a genome, becomes alive, as scientists have already seen from the results of a number of experiments.
In particular, the intellect of any organism, represented by the information processing unit and the unit for controlling the functions of the organism (a kind of biological internal computer), does not turn on without this "internal" leader and consumer of the supplied information.
In other words, this invisible consumer of information and the leader of the actions of a living being makes the intellect in the form of a biological internal computer to work only at the moment of its own manifestation in a being, more precisely, in its embryo, and only this manifestation immediately makes this creature alive (active, and subsequently by capable for reproduction), and with the disappearance of this consumer and owner of a living being, or a serious failures in it or in his carrier, for example, the destruction of neural circuits, sensory organs or a disease of other important organs, the intellect of this organism, despite the preservation of its organic structure, having lost its leader, loses its activity - ceases to act (death of the creature) or the information, which is supplied to this chief by the intellect does not find proper application (madness).
As for the "invisibility", or rather, why can't somehow fixing and measuring consciousness, this is impossible because consciousness is nothing more than a hologram [see, for example, 7, part 1] in the form of an infinite whole, which is "located" outside the current reality. This infinite whole (hologram), nevertheless, “contains” the individual consciousness of each living being, which coincides with this whole. This infinite whole, through its parts, is able to ensure its exit from a state outside the current time into a state of current reality due to the combination of its parts as the active with passive matter, forming living beings that already have the ability to form the current time, merging in themselves successive signals from an infinity out of time through hologram into a changing picture of beingness.
In other words, each individual consciousness, remaining in a hologram representing a single consciousness, forms the current time through a living being, not being literally present in it, but creating it every moment, providing constant communication between the individual consciousness of a living being and a single consciousness of the hologram. Therefore, a living being, being a derivative of consciousness, at the same time is its organ, not only having an independent life, but also by the being, forming beingness for providing outlet of consciousness into life.
That is, the resulting structured and living matter of any organism is every moment a renewing formation, which is formed by consciousness, as it were, from the outside, and in this formation it is present as a kind of baker who bakes a pie - there can be no pie without it, - but there is clearly no baker in the pie, but there are all the necessary biological components for the vital activity of this "pie", which the baker renews and controls their activity.
A single consciousness of the hologram also ensures the functioning of the informational “bridge” between an infinity out of time and each individual consciousness in the programmed organics. Along with that, the body with the sensors in it and information processing centers are the basis for the process of selecting and processing incoming information through this information channel.
So, even if a cell with a genome is assembled perfectly, it will never revive without consciousness entering into it, which is nothing more than a particle of a single consciousness of a hologram, never losing tie with it, and therefore with an infinity out of time, creating thereby an appropriate information "bridge", without which can be no any life.
Along with that, if each individual consciousness is, both an independent particle of a single consciousness of a hologram and it is the entire hologram with all its resources, then the body is a carrier of consciousness for the manifestation of these resources in time, which is being formed by each living being.
As a result, each individual consciousness with the help of a single consciousness finds a program corresponding to its level of development and desired changes in one or another embryo, and begins life first in search of a renewed oneself with varying degrees of success, but with the inevitable findings, which somehow are being discovered on the endless path of consciousness.
Thus, consciousness does not travel after the death of the body along some nooks and crannies of the otherworldly, which is impossible, since time (current reality) absents there, the formation of which begins with the sense organs.
Therefore, every individual consciousness of any being is forced to return to the germ of a new life, finding oneself again in a new life by updated, in other body, but without memory of a past life.
As soon as the death of the body comes, that is, its final disintegration, consciousness finds itself in the current reality as if it was not leaving this reality, but in a new body, more precisely, its germ, since it has the responsibility not only of its own development, but also of the development of a single consciousness, as well as the retention of Creation in a stable state of eternal change, and all this is provided by nothing more than events that can happen to consciousness only in time, or in beingness, which got the title "beingness" exactly from the expression: "to be in things".
That is, an individual consciousness is not "delayed" in a hologram, although it is a particle of it, because it is always "present" in it. Moreover, each individual consciousness is not only a particle of the hologram, but it oneself is also the single consciousness of the hologram, however this consciousness can manifest itself only in time, or in beingness. Therefore, consciousness after the death of the organism immediately ends up in a new body for a new life.
IV
This as if internal intangible active leader, vitalizing the certain structured components of matter with a program of action introduced into them, consumes information that comes from the senses and is processed by the corresponding centers of a living being, representing the materialized intellect. Thus, intellect gives this or that level of gumption of any being, and it cannot be denied that as a result of the action of these centers, a certain gumption is inherent even in bacteria.
Thereby, this head by the actions of the organism receives the knowledge necessary for life, which always accompanies him, mutating and replenishing. Therefore, this invisible active boss and consumer of information, and as a result, the initiator and organizer of the actions of any living being, it makes sense to call co-knowledge, or simply consciousness.
Exactly the presence of consciousness - as some kind of active external entity, as if covering a particular biological structured formation in the form of an embryo, having a genome (a program of functioning, growth and development of an organism on a protein carrier), reviving this formation, - determines the difference of even the most perfect robot, which is dependent and an unviable system, from the simplest living being, which, nevertheless, is able to exist independently and reproduce of oneself in suitable conditions.
Consciousness cannot be registered in no way, since it is separately incapable to be in the real world (beingness), which represents oneself the current time in the form of the present, that we consider to be the space-time dimension of Creation.
Each individual consciousness is inseparably with a living being, or rather, consciousness continuously renews it and forms it as a living being, as a result of which, losing consciousness, the body turns into a pile of ordinary organic matter. Through the senses of a living being by his own consciousness with the support of a single consciousness (see below) forms own time in the quality of oneself and one's environment, and in addition by means of the entire totality of the living beings is being formed a common current time, which takes the form of all beingness, and into this beingness, as it were, fits each living being together with its surrounding.
In other words, the world around us is the result of a kind of association of consciousness (the active) and material components (the passive) in one organism, i. e. Creation is unable to manifest itself without the living beings, and required only for them, more precisely, for consciousness in them, since consciousness only through the living beings are able to perceive and use surrounding for their own development.
Thus, the manifestation of the active (consciousness) as the functioning subject is possible only in the form of a living being, provided with the appropriate infrastructure in which it, together with similar creatures, can be stationed and manifest oneself in actions.
In some simplification and coarsening, the active (consciousness) is similar to a computer program, but - the program, capable of self-correction for all types of the active and even of creativity for the highest degree of the active, in contrast to the known artificial intelligence.
So, the active, being as if software, cannot do without "iron" - the passive, which, being formless and representing matter, devoid of consciousness, only accept the forms that need to the active for its own existence and development, i.e. the passive as the internal and external surrounding of the active, should constitute a kind of the material background, more precisely, the infrastructure, or the environment, ordered in one way or another, for the development and actions of the active, and the elements of this environment should be structurally connected and interact with each other in accordance with the laws determined by the active, and this active, if it capable to comprehend the situation around (to process information), should be acknowledged by consciousness.
Thus, Creation potentially contains Everything outside of time as an infinity out of time, but this Everything is the hidden active and passive, merged together, and therefore incapable of action.
In such “state” Everything represents by oneself Nothingness, or nonexistence, and in any way cannot express oneself, unless it possesses a projection in which Everything is able to be separated in the forms of the copies of the active and the passive in some duration, at this the copies of the active are "engaged" in this projection in updating themselves, and, along with that, updating the copies of the passive, because they have an appropriate communication with an infinity out of time.
However, the process of updating the copies of the active and the passive in the projection of an infinity out of time is only intermediate, since it does not make sense in itself. In fact, it is the threshold of converting both the active and the passive from successive informational packets-copies into time, and time is characterized by the fact that it manifests changing and moving objects in space (current reality).
One part of these packets-copies is manifested as various forms of uniting the active and the passive in the form of alive, that is, a conscious creature capable of development, the other part is manifested as an infrastructure without the presence of life, required to ensure the existence of alive. Both of these parts constitute together beingness (current reality).
In turn, the function of alive is the selection and perception by its sensors (receptors) of the recognized information from the environment according to the available programs in the genome, deciphering the received data in the corresponding information processing centers and converting the decrypted information into time (current reality) similar to converting signals from the transmitter (analog to an infinity out of time) through ether (analogous to a projection of an infinity out of time) to TV receiver (analog of a living organism) in a moving image on the monitor screen (analog of the environment).
Therefore, it is impossible to put the projection of an infinity out of time at the leading place in Creation, since this projection is a kind of informational bridge between an infinity out of time and the current reality, realized by alive. It is consciousness inside alive that “requests” through the projection of the form for own update and update of the infrastructure from an infinity out of time.
This system functions indefinitely, that is, it does not need to start and end.
Similar system of Creation “contains” an infinity out of time with projection. Nothingness of this infinite projection, unlike Nothingness of an infinity out of time, has the integral character, that is, the projection is able to manifest itself in own separate parts, but in the totality of parts, or in general, this projection is zero, having opposite signs of its parts.
That is, Creation has a "supply base" (an infinity out of time) of alive with information. Alive is the united active and passive in a current reality. Information at the requests of alive in the current reality, which is a derivative of the projection of an infinity out of time, comes to the living beings through a projection of an infinity out of time. A projection also provides the “penetration” of the signals from alive into an infinity out of time, the control of the functioning of alive in a current reality, uninterrupted delivery of information to alive upon its requests for the formation of a current reality. In addition, a projection concentrates the information, which are produced by the living beings in its databases,
The projection of an infinity out of time and a current reality cannot function without each other, being sides of the same coin, more precisely, the chicken and egg phenomenon, and their “duties” are distributed as follows: the projection of an infinity out of time carries the function of an informational “bridge” (its role is played by a single consciousness of a projection) between an infinity out of time (source of information) and beingness (consumer of information in the form of alive). Along with that, the processing of information coming from an infinity out of time into beingness through the projection of an infinity out of time and converting information into time, that is, into a current reality with all its attributes, in which the living beings are able to produces the information, lies on alive, but the concentration of the information generated by alive is ensured a single consciousness of a projection in the respective databases.
This ability of alive to produce and catch information appears due to the merger of copies of the active and the passive, which are being “delivered” through the projection of an infinity out of time, the final forms of which have programs of actions, receptors and information processing centers. In this respect, beingness is a derivative formation of the projection of an infinity out of time.
Such merge of the active and the passive provides through the genome programmed growth, metabolism, reproduction and development of organisms in a suitable infrastructure (environment).
The key to the presented model of Creation is a projection of an infinity out of time, providing a connection between an infinity out of time and beingness. This projection also concentrates the information, generated by alive; the “energy” of this system is presented by the active (consciousness), and the material of this system is presented by the shapeless passive.
Only a hologram [see eg 7, part 1] can be as such projection of an infinity out of time: in a hologram, any part of it repeats the whole. The hologram itself is a high-frequency formation as a product of the superimposition of several coherent waves, which gives a stationary interference pattern, since the phase difference of the waves does not change.
In a hologram, each particle of the active does not lose its unity with the entire single-multiple infinite aggregate of the active particles, and therefore can, in particular, with the help of this unity, to recognize, read and copy from an infinity out of time by means and methods, which it is available, necessary for own existence the things in their connection, recognizing them in accordance with own intellect, coupled with form-building abilities so, as it wants and can, updating every "moment", that is, discretely, but infinitely, a holographic projection as a quasi-temporary basis for one's own existence in the current reality in the form a living thing in this information process.
Particles-copies of the active (consciousness), in the union with copies of the passive in a current reality, are able thereby to receive from an infinity out of time the “necessary” copies of things (passive) for them to replace existing copies of things in beingness, including replacing own material base, as well as updating also themselves.
This information process of the interaction of an infinity out of time, where everything is inseparably, and the holographic projection, where the active and the passive are separated, requires for interaction of the active and the passive as well as for interaction of the active with an infinity out of time the artificial union of the active and the passive in one form or another of alive, the main difference of which from everything else is the ability to convert individual consecutive data packets, carrying encoded information, into objects of a current reality for their updating, including consciousness in alive.
These packets are similar to the pulsed signals from the transmitter via the ether to the television receiver, in which they are converted into a changing decorated picture on the screen [7, sections 2.1 and 2.2].
V
However, the artificial intelligence of the TV receiver in the form of a corresponding converter of serial signals from the antenna can only convert these sequential signals (information packets) into equally artificial changing picture on the screen, which can be interrupted, changed, recorded and reproduced again.
The intellect of a living being is part of the structure of consciousness, and does not exist separately from it, but basing, nevertheless, for sufficiently advanced beings in the corresponding neural complexes. Therefore, it has the ability to transmit processed signals not to the screen, but to its consumer, of which it is a part – to consciousness. Consciousness, in turn, on the one hand, in the form of intellect, as and the TV receiver, is able to convert individual sequential impulse signals containing information into a incessantly changing picture due to a certain inertia of signal processing, which in consciousness of any living being nullifies pauses between incoming packets of information (the positions of the update), creating continuity of change in the whole picture, and on the other hand, each individual consciousness of a living being has a connection with a single consciousness, which unites in a hologram each individual form of consciousness of all living beings into a single whole, making up a single-multiple hologram, in which any part coincides with the whole and therefore each individual consciousness in a living being has form-making abilities, as a result of which it can convert by means of its own intellect, represented by information processing and control units, the frequency information copies of the active and the passive into volumetric-real - more or less "dense" - objects, thereby creating both themselves and their own local environment, which, as it were, fits into the general environment, formed coupled by all other living beings, and in this environment it is already possible to live and multiply [7, section 2.1].
That is, the powerful energy of ultra-high-frequency wave-like structures of the holographic projection of an infinity out of time, which carry the corresponding encoded information in their harmonics, is converted into the mass and energy of the objects of the current reality, which are related to each other in accordance with the well-known formula E = mc;.
The consciousness of a living being, due to a certain inertia in the transmission of signals (information packets) from the sense organs to the intellect, represented in any organism by the block for processing information and controlling the functioning of the body from cells up to organs, cannot fix pauses between the received sequential signals due to the physiological organization of any living being. This leads to the creation of a continuity of the process of information flow for the consciousness of a living being, whereas initially the packets of information in the form of corresponding signals, coming one after another sequentially to the sense organs with a certain frequency, have a gap between themselves.
As a result, for the consciousness of each living creature is formed the current time with space, in which objects can move and interact, acquiring mass due to the energy of ultra-high-frequency wave-like structures of a holographic projection of an infinity out of time.
Therefore, world time, which, according to human ideas, exists in the world separately from consciousness, is absurd, but the purely external objectivity of this time is not questioned in science, since scientists can't prove the opposite experimentally, but nevertheless, in addition to experiment, observation can be used and the ability to analyze specific events. As a result, works as this article, as well as some others appear, in which other horizons are shown, the more so as such world - without living beings - cannot reveal its existence. And in this sense, it does not matter whether he exists or not. At the same time, it is impossible to deny an infinity out of time which in itself is not capable of manifesting itself, but nevertheless manifests itself in the form of beingness, known to us. And then the question arises: how does the timeless turn into the temporal.
Note also that despite the fact that reality for the consciousness of living beings manifests itself in the form of the current time, they are always only in the present time, and the past exists in the same present in the form of memory, and the future can also manifest itself only in the present in the form of the imagination.
The fact that living beings is being found always purely in the present, or in their “now”, is explained by the frequency nature of successive signals entering the senses of every living being from an infinity out of time through its holographic projection. As a result, frequency update of reality occurs, imperceptible for a living being: the reality every moment disappears imperceptibly for the consciousness of a living being and appears again in a slightly altered form, creating for the consciousness of a living being a process of changing reality in the form of a smoothly current time, in which the past passes into the future imperceptibly.
It is in the present that data about the past is accumulated, and these data can be addressed only in the present. And in the same present, it is possible to prognosticate the future, but only in accordance with repeating events in the past.
Thus, each moment, giving way to the next moment, remains in the “present” in the form of that memory that can be at any moment reproduced in the corresponding moment of the present. The present for any consciousness, including for human consciousness, contains everything because it is also formed by it in a specific duration and irreversible sequence.
Only the "internal biological computer" of each living being - its intellect, which, unlike artificial intelligence, is part of consciousness, having a connection with a single consciousness of a hologram - can form the current time, which is actually enclosed in one present, in which reality is updated. Every moment of update, the intellect draws energy from there to hold all updating objects of being in time, which is irreversibly flowing for each consciousness in living beings.
Therefore, the considerations that consciousness has being manifested suddenly in the form of living beings by itself in the course of some objective time, when inanimate matter suddenly came to life, in essence, objectifies randomness or some higher living being who has become bored alone.
All this looks completely unconvincing, especially if you remember that only living beings are capable of perceiving, recognizing and using certain data for themselves, transforming them into information, so how they have appropriate sensors, producing sensations; processing centers for incoming data (intellect) and abilities to creation of certain forms, based on received information.
It turns out that without living beings, which represent consciousness in being, there is simply no one to choose some data and clothe them in the understandable form for use, that is, into information with the ability to convert it into other material forms.
From here we again come to the conclusion that at least two components of Creation must take part in the production and consumption of information - the active and the passive, known to us as respectively the highest form of matter - consciousness, and the lowest form of matter, which can be designated in the quality the physical.
The passive is only capable of being a bearer of information, which remains inaccessible it due to lack of tools for recognizing it, but the active is also capable of perceiving, producing, carrying and using information only through certain forms of the passive: the active “builds” a living organism from these forms for oneself, more precisely, the active is clothed in "equipment" of the organism.
Therefore, to manifest in the form of beingness, in which there is both active and passive, both of these components of Creation can only together - consciousness forms and updates both itself and its own passive shell (body), producing an organism from oneself and the passive matter; while all lifeless objects of beingness are formed and exist not by themselves, but they are being formed as the infrastructure by the consciousness in the shape of living beings, supporting the life of all these diverse beings.
Naturally, such existence requires current time (changing reality) in two forms: the own time of each living creature and their total time. Both types of time with all objects in the corresponding space and changes (being) are formed by living beings on the basis, as shown above, of an infinity out of time and its holographic projection.
If we admit that consciousness was once absent at all, then who then was being formed the current time, that is, transformed the obtained information into a world with objects changing and moving in space?
After all, only living beings have the appropriate tools, more precisely, organs, with the help of which they are able to select data that can recognize, that is, information, to fixate it and use it to solve their own tasks, and a person - in own purposes.
For consciousness there is no eternity as continuous flow of time.
Time is being formed by consciousness through the finite living beings both the own time of each living being and the common (regular) time of the entire local set of living beings, into which the own time of each particular living being "is fitting".
Nevertheless, the constant existence of only "present" in the current time, which the living beings sense and is able to act in it, does not at all mean the absence of changes in consciousness itself, since each moment of the present has a duration during which this or that information can be requested and received from the memory of a living being, similar to receiving information from the computer databases. This information is added to the new one, in aggregate changing continuously. Truly, only a person, who possesses by the abstract forms of thinking, can imagine a possible future by projecting the further course of events, but still only on the basis of past events. However, this projecting also takes place in the present, not in the future.
The confusion in these concepts arises as a result of the presentation of the present moment as an ephemeral boundary between the past and the future, while the "present" is a certain duration, during which there is a receipt and processing of not only information from the sources surrounding consciousness in alive, but also already accumulated information, which is available to consciousness at the moment. This process goes sequentially - from one moment to the next - without stopping for the consciousness, which does not have time to technically fix the pauses between moments.
If we briefly define the "present" of any living being, including a person, who can, in principle, understand that it exists, then the present is an information process representing the change in material objects through an irreversible sequence of discrete moments merging inside the consciousness of a living being into a continuous stream.
VI
The peculiarity of the impact of consciousness on the structured material of the body is the dispersement of this impact on at least two levels.
One level - fundamental - refers to the functioning of each cell and the entire set of cells in the body in mode that ensures as staying in the environment – nutrition, metabolism, so and the retention of this form of life in the current reality (time) by its reproduction and changes in accordance with the program laid down in the genome. Similar effect of consciousness on the body is automatic and is provided by a single consciousness of a hologram throughout the life of any organism through the intellect of each individual consciousness, which is represented by an information processing unit and a body control unit.
In this part, the intellect is turned to the organism, controlling its adequate functioning, and in its other - external - part, the intellect forms the local current reality, transforming the discrete process of the receipt of information packets in continuously current time.
Failures in this automation can be internal and external.
Internal failures are associated with random errors in the form of mutations in the genome and impaired cell metabolism.
External failures in the automatic functioning of the internal structure of the body arise due to deviations from the usual regime, as well as due to a sudden change in the environment, which manifests itself in diseases and difficulties in reproduction and development.
At this level, consciousness in the part of own intellect simply provides an opportunity to the organism to exist and reproduce as far as possible in the existing surrounding, that is, to be able to live and multiply in in the suitable environment. Nevertheless, at a fundamental level consciousness as the host of the organism is able to intervene in the automatic operation of own intellect, for example, trying to restore the body's performance in case of the disease caused by external reasons, by using a particular type of treatment or by changing in the situation.
This fundamental impact of consciousness on the organism, that makes it by alive, you may be notice during the hibernation of some animals, during fainting, as well as during sleep, that is, at a time when the active life of the creature fades for various reasons (illness, shock, fatigue, overstress, stress, unfavorable conditions for activity, break for rest, etc.). Consciousness in this case is temporarily moves to the fundamental level of functioning, at which the organism's vital activity in this "sleeping" mode is automatically controlled by a single consciousness through the intellect of each individual consciousness.
It turns out that the intellect of any living being - from bacteria to humans - is the same in principle of action and programmed functionality.
Moreover, in terms of functionality, determined by the corresponding programs; by lack of autonomy; dependence on RAM (the operative memory}, the intellect of any living creature is similar to artificial intelligence.
But still, the intellect of a living being differs from artificial intelligence.
Firstly, in that it is an integral part of its master - consciousness, without which consciousness is unable to function, since the intellect of a living being is not only responsible for the functioning of every cell of the organism and the entire organism as a single system, but it also on signals from a single consciousness, uses form-building abilities, embedded in its program, to form own time, that is, the local current reality.
If, for some reason, the organism's intellect ceases to function, then consciousness falls out of the current time into own base - a hologram, which means death for this living being. But, since everything depends on consciousness in every living being – from the manifestation of an infinity out of time in the form of beingness, so how it participates in the formation of time, up to the organization of life in this beingness, in so far as it has to look for an embryo, suitable for its level of development for growth and development again. And everything is repeated from the beginning - from birth up to new birth. However, more about this is described in the work "Why does not science have the ability to identify the essence of consciousness?" [9, section 6].
Secondly, a natural intellect does not have the rigid programs of action that, as a result of genome mutations, change in accordance with the influence of the environment. Therefore, the intellect is able more or less quickly to adapt to changes in certain parameters of the environment, as well as operate with various and largely arbitrary signals that enter the senses and from them to it, to solve the problem of keeping its own carrier (living being) in a state of direct consumption of sensations.
In contrast to the relationship between the natural intellect and the human consciousness, merged into one, the relationship of a living being in the form of a person and artificial intelligence is such, that a person lived and can live quite tolerably and without artificial intelligence, which, of course, is able to facilitate his existence, but at the same time pretty quickly leads to the collapse of his entire civilization. This is discussed in more detail in the work "What way the artificial intelligence will corrupt and crush us?" [6, part 3, §1].
Of course, the level of development of the intellect for the simplest and most complex organisms in structure differs, but the principle of operation of this biological computer, its functions, which are implemented according to programs corresponding to the structure of the organism and the presence of certain sensory organs in it, remain unchanged.
At another level of the impact of consciousness on the structured material of the body, the consciousness in the form of its special part organizes the external interaction of the organism with the environment, at least, for survival in it in the fight against competing beings, and also, under favorable circumstances, imparts the body a desire to occupy a place in the community of similar organisms, which is the most advantageous from the point from the point of view of receiving sensations, preferably the most pleasant, due to the constant dissatisfaction of the being with the present, which forces the being to search for better conditions.
On this - open - level, it is not a single consciousness of the hologram through the intellect that basically manifests itself, but another part of the individual consciousness of each organism, which can be called the natural consciousness, and it solves the current problems of existence in a somewhat free (unprogrammed) choice in its reaction to challenges of surrounding, which may be wrong, but, in general, this choice contributes to the development of living beings along with their consciousness. And an assistant in this process of interaction of a living being with the environment for natural consciousness is its intellect, which provides the natural consciousness with the appropriate information on its requests, both current and out from memory.
This part of the consciousness of a living being in the process of interaction with the environment has to solve different types of tasks, showing, respectively, different thinking abilities, which consist not only in the speed of making decisions using the data, stored in memory and suitable for solving the problem that has arisen, but also in the search for new - more favorable - conditions for life, that is, to think at least at the lowest level of creativity, manifesting curiosity (see, for example, the article "Why and due to what are manifested the interest and interesting?"), which helps to obtain some new information that contributes, in particular, to survival [6, part 1, §4], as well as to distort the information about oneself (deception) for competitors and allies (see, for example, the article "The origins of cunning and its main difference from creativity"), seeking to create the most favorable conditions for their own existence in the form of pleasant sensations [9, section 9].
In other words, this component of the individual consciousness of every living being - the natural consciousness - has to respond to the challenges of own surrounding, that is, in one form or another, to savvy how to increase the probability of survival, choose the most preferable time for reproduction, take an advantageous position in its own niche of existence and etc. Such thinking apparatus, based on sensations, can be distributed, in particular, along different neural circuits and solve the emerging problems of existence in its own way.
By this, the natural consciousness strives to ensure the maximum possible adaptation of the organism to the environment during its open interaction with it.
It should be noted, however, that the natural consciousness, practically. does not go beyond the framework of instincts and reflexes, as a result of which a living creature is able to act mainly by trial and error in a changing environment, often dying, but passing on to the offspring the properties necessary for life in new conditions.
An additional level of the impact of consciousness on the organism, as well as on the process of the interaction of this carrier of consciousness with other beings, is characteristic only for humans. This process is being consisted in inherent to them self-consciousness, which ensures the use of the environment by a person for his own purposes on the basis of understanding own interaction with it not only for adaptation to this environment, but also for its artificial transformation, which gradually gives more and more free time, presenting each person accordingly more opportunities for general development, which was previously hindered by the problem of survival.
This duality of human consciousness was quite clearly noted by A. Schopenhauer in his fragment "On the intellect without reason" [9, p. 78], who, apparently, understood by the term the “intellect” precisely all thinking abilities of the organism, that is, in fact, consciousness: “... animals have a simple intellect, while we have - a double one, namely - along with the contemplative - also the reflective intellect, and the operations of both are often performed independently of each other: we contemplate one thing and think about the other, although often these operations intersect with each other".
Indeed, in a person, both the action of the natural consciousness is manifested, which, with the help of the intellect, mainly solves the tasks of survival and the best adaptation to one's own surrounding, so and the action of self-consciousness, which by the most part solves the problems of improving one's own life and the state of human communities not only pragmatically, but also pursuing altruistic and cultural goals in their best representatives, transferring own self-consciousness gradually to a higher level, that is, expanding the possibilities of existence up to its highest samples. At this, self-consciousness, like the natural consciousness, uses the intellect as a provider of information to solve its own problems of managing human behavior.
Similar multidirectionality of the tasks to be solved in one and the same human consciousness not only presupposes the unpredictability of his actions, but also the continuous struggle of these components of consciousness, that solve various tasks, which means the appearance in this form of living beings of a new driving force for the development of consciousness, which significantly accelerates the development of consciousness together with development of human communities.
You can learn more about self-consciousness of a person, for example from article “What has self-consciousness led, and what will it lead to?” [6, part 3, §5].
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Part 3. Why Creation cannot do without a person?
Unlike other living beings, a person is capable of not only adapting to the environment, but also changing it consciously for their own purposes and in their own interests. A person is the only being who understand their presence in the current time, which in itself makes his life both felt and meaningfully tragic, forcing them to experience it not only within the framework of a specific benefit, but also of culture. Similar level of development of the human consciousness as the most information-saturated subject of beingness only one brings meaning to the existence of the entire Creation.
In essence, the very manifestation of time in Creation is nothing more than the artificial.
If we understand time as a course of events, then this course is perceived only informationally, that is, through the organs of living beings, including, of course, a person.
Certain packets of information enter the sense organs of any living being, are processed by the existing center (centers) corresponding to the level of its development, and the development itself as a whole is carried out within the framework of a program on a protein carrier, which is present in every cell of the organism.
In other words, the flow of time, both in general and in particular, depends on the response of living beings to incoming information, and without it, there is none.
Simply put, without living beings, there can be no time, no space and motion of any objects, which are dependent from time, because only living beings are capable, thanks to their structure, of converting incoming data into the current time with all its accessories, indicated above, which include living beings themselves, located in the time flow formed by them among things in certain groups in conditions suitable for existence.
You will say: what was there before the appearance of living beings in the universe?
Yes, nothing could have been, since without living beings there would have been only non-existence.
Moreover, the living and the non-living are capable of existing and changing only because the living provides current time not only for itself, but also for the non-living, since without it the living lacks a sphere for change and development, suitable and along with that resistant to its influence, just as without friction a person could not walk.
Thus, the sphere of action of living beings, or their beingness, is limited by the current time, which they themselves create on the basis of incoming information flows, from which they are able to select exactly what they need for life, creating a microsphere for life in the form of, for example, what exists on Earth, as well as a macrosphere in the form of an infinite series of universes with the corresponding infrastructure for them.
You will say that the Earth with living beings is alone, and there is nothing alive around on other planets.
However, if there is such an Earth here, then in the infinity of such planets with living beings there can also be an infinite number, but only under one condition: the coexistence of the living and the non-living in the information flow, which on the one hand arrives into the sense organs of living beings, but it cannot but have another side, from which the information emanates, and which receives and stores the information accumulated by living beings.
In other words, beingness with all its attributes can exist only in conjunction with some otherworldly, which for us turns out to be an unknown and incomprehensible non-being - outside the time known to us.
This fact is explained by the fact that the limited diapason of sensory organs and the degree of efficiency of the centers for processing incoming information do not allow us to look there, but this non-beingness, strangely enough, controls through living beings both all beingness and the living beings themselves, since all living beings are an alliance of the active and the passive, that is, consciousness and the inanimate.
The base of this alliance - in non-beingness, or rather, it is “located” in a timeless infinity, which for us appears as nothing, but in this nothingness is potentially everything, and it which is being “issued” in accordance with the requests of alive as needed through a certain information channel, which is a quasi-temporal projection of infinity outside of time in the form of a hologram.
And the main property of a hologram is the coincidence of each of its parts with the whole, which ensures their connection outside of time.
Due to this property, all information packets, updating each object of beingness with an ultra-high frequency, place this beingness, both in all its particles and as a whole, under the control of a hologram, which is a high-frequency formation as a product of the superposition of several coherent waves, giving a stationary interference pattern, since the phase difference of the waves does not change.
In a hologram, each particle of the active does not lose its unity with the entire single-multiple infinite set of the active particles, and therefore can, in particular, with the help of this unity, to recognize, read and copy from an infinity out of time by means (the living beings) and methods, which it is available, necessary for own existence the things in their connection, recognizing them in accordance with own mind (intellect), coupled with form-building abilities so, as it wants and can, updating every "moment", that is, discrete, but infinitely, a holographic projection as a quasi-temporary basis for one's own existence in the current reality in the form of a living thing in this information process.
Particles-copies of the active (consciousness), in the association with copies of the passive (things) in a current reality, are able thereby to receive from an infinity out of time the “necessary” copies of things (passive) in the information form for them to replace existing copies of things in beingness, including replacing own material base, as well as updating also themselves.
This information process of the interaction of an infinity out of time, where everything is inseparably, and the holographic projection, where the active and the passive are separated, requires for interaction of the active and the passive as well as for interaction of the active with an infinity out of time the artificial union of the active and passive in one form or another of alive, the main difference of which from everything else is the ability to convert individual consecutive data packets, carrying encoded information, into objects of a current reality for their updating, including consciousness in alive.
These packets are similar to the pulsed signals from the transmitter via the ether to the television receiver, in which they are converted into a changing decorated picture on the screen.
Alive is also able to convert individual sequential impulse signals containing information into a incessantly changing picture of the world due to a certain inertia of signal processing, which in the minds of any living being nullifies pauses between incoming packets of information (the positions of the update), creating a continuous change in the whole picture, in which arise already real – more or less "dense" - objects, rather than frequency information copies of the active and the passive.
However, unlike a television set that only decrypts and converts into an image a scene, that has already been prepared in advance from an appropriate source, a living creature has the ability to change this picture in accordance with own needs, desires, at this, a person can change this picture also in accordance with own goals, communicating automatically through own sense organs through a hologram with an unmanifest infinity, although, in the whole, the process of updating beingness is regulated by a single consciousness of a holographic projection of an infinity out of time.
Thereby, for the consciousness of a living being, a changing event world arises in motion (energy) – the current reality, or beingness, in which it is already possible to live in one's own present, but within the framework of common time.
In other words, the powerful energy of ultra-high-frequency wave-like structures of a holographic projection of an infinity out of time, which carry in their harmonics corresponding encoded information, is converted into the mass and energy of objects of the current reality, which are related to each other in accordance with the well-known formula E = mc;.
You can ask the question: how does nothing, or an infinity outside of time, “part” with its potential active and passive objects, merged with each other, and, moreover, how does its projection manage to remain as nothingness, and along with that give its energy and transmit information to beingness from an infinity outside of time, since without beingness in the current time nothingness (an infinity outside of time) is not capable of manifesting itself, but, as we see, it manifests itself?
The fact is that matter, which is being extracted from nothingness is nothing more than a copy of information from it, which falls on media having opposite signs, but which are not mutually destroyed, being conditionally in a spaced state in the form of a projection of nothingness.
Thus, both of these parts can respectively supply matter to eternity (beingness) of one sign and, accordingly, of another sign, being integrally nothing, that is, in this respect, an infinite projection of an infinite nothingness is no different from the nothingness itself.
The connection of a timeless nothingness with an infinite beingness in the current time (eternity) can be carried out informatively with the help of material carriers available in a holographic projection of a timeless infinity, necessary for the existence of the current time, at this, these carriers are restoring beingness as a whole, but are also renewing each of its objects with an ultra-high frequency, that is being felted by each living being as sojourn oneself within the flow of this, in fact, artificial time in beingness due to the automatic exclusion by living beings of the interval between high-frequency impulses.
Such carriers may well be, like radio waves, ultra-high-frequency oscillatory wave-like structures, in the harmonics of which the corresponding information is contained.
The information that is so necessary for the functioning of Creation can be perceived, processed, saved, changed and transmitted only by living beings, since, by definition, an information is data about the state of the material objects that are recognized by other objects by the means at their disposal.
The inanimate objects are not capable of carrying out this operation, since they do not have the appropriate means for this, whereas only living beings are capable of perceiving, processing, saving, changing and transmitting certain data, transforming it into information, that is, into something understandable for themselves, due to the fact that they have sensors (sense organs), centers for processing incoming signals and a program of metabolism, growth and development on a protein carrier (genome).
Thus, information is subject to the active (consciousness) only in combination with the passive component in a certain form.
This form is based on information and represents living objects that are part of beingness, and this information basis is the wave-like ultrahigh-frequency structures of the projection of infinite nothingness, some of which are the simplest, forming the information basis of inanimate objects in beingness, while others in their harmonics carry programs of the active (consciousness) thanks to which these objects of the certain structure (sensory organs, information processing centers, genome) are able to perceive, process, change, store and transmit information, thereby acquiring the opportunity for self-activity and self-development.
Therefore, not one beingness, but the totality of eternity (beingness) and a timeless infinity with its own projection, represent a complete system of Creation, which functions only due to the unification of inanimate (passive) matter and active matter in the form of living beings.
They convert information from a timeless nothingness through its projection into the corresponding objects of beingness with its current time, giving them motion and change in a certain space, as a result of which an infinite nothingness manifests itself in the form of beingness known to us, which is being formed by the living beings infinitely in the form of a series of universes, that is, eternal.
As a result, thanks to the finite living beings, which, due to its structure are in the information flows perceived by them, both the stable infinite existence of the entire system of Creation and the development of an infinite consciousness (the active) through the same finite living beings are achieved.
It should also be noted that the basis of the association of the active and the passive in beingness is a formation of the passive matter in the form of molecular complexes, containing sensory organs, information processing centers, centers that ensure the implementation of form-making abilities, as well as a genome containing appropriate programs for the growth of existence and development of a being in a certain environment.
It is only through this structural formation of the passive matter that consciousness gets the opportunity to flow into the flows of information, using them. Therefore, consciousness, as it were, covers the structural formation formed and updating by it from passive matter, energizing all the components of this formation, which begin to function according to the program laid down in them, starting from the embryo.
That is, the active (consciousness) does not unite directly with the structure formed by it, being another - the most organized wave matter of the hologram, but, like a source of energy and along with that an antenna for a radio receiver, connects through itself revitalized by it the structure with the hologram, which is an information bridge, connecting alive with an infinity out of time.
In this process of forming the basis of a living thing from the passive matter and connecting it to a hologram, consists the revitalize of this formation out of the passive matter, that is, consciousness makes it susceptible to the surrounding in association with itself during the life (a certain period of time of growth, development and dying of a being), on the one hand, creating possibility to process information flows to ensure the stability of Creation, on the other hand, giving this formation, in association with it, opportunity in the allotted time to "enjoy" life, the basis of which is nutrition, reproduction and the desire to improve its own existence due to imperishable dissatisfaction with the present, which does not allow a living being to stagnate.
Therefore, similar association of consciousness and the passive matter of a certain form and structure creates a completely autonomous living being, which cannot be attributed to either the passive matter or the active, and it, therefore, as something in between, not aware of its main function - the keeper of stability of Creation and the builder of beingness, simply lives for oneself in the form of communities in consecutive generations in corresponding niches, mainly devouring each other, excluding the civilized human communities, in which this process is no longer practiced.
However, the program of growth, change and development of each living being, activated by the active (single consciousness) of the hologram - a projection of a timeless infinity, is initially being configured in a simplified manner - strictly on the aspiration of living beings to preserve their lives for the sake of receiving sensations that distinguish life from the emptiness of non-existence, with which some species of animals are familiar from hibernation or fainting.
It is sensations, first of all, that give the fullness of life, and thinking only regulates their receipt as far as possible.
Therefore, for all living beings, the program of growth, change and development is configured to receive sensations that give the impression of being in life, but nothing more.
Therefore, for all living beings, the program of growth and development is configured purely to receive sensations that give the impression of being in life, but nothing more.
According to this program, located in the genome of each cell of the body, all living beings fight to preserve sensations, and everything else, in particular, problems of cognition, culture, morality, are not included in their "diet," that is, they are all programmed only to get sensations, which they succeed with different success, adapting to the environment.
In other words, all living things are, as it were, inside the environment, being a kind of atoms or dynamic components of this environment, pushing in it for a prize in the form of sensations, and not reflections about such life.
They are not able to go outside, but they would be able if, in addition to the first program, an additional program appeared in the genome that would allow them arbitrary considerations with appropriate arbitrary actions to achieve their goals in addition to the developed instincts and reflexes.
It was such program that appeared when a suitable candidate arose, capable of arbitrary thinking and arbitrary actions.
Such candidate was one of the upright creatures, which was the most developed in relation to the production of various actions.
It remains only to assume how this additional program appeared in the genome of one or more species of upright monkeys.
There are few options here: a random change in the genome as a result of mutations or a targeted change in the genome.
As for randomness, it is extremely unlikely, since the genome is too complex to relatively quickly transform it into the desired form in an uncontrolled way precisely when a sufficiently developed upright primate appeared.
Therefore, it was not without an outside designer.
And only the active (single consciousness of the hologram) can be this constructor , due to the fact that it is capable of encompassing all living beings outside of time thanks to the “all in one” property of the hologram, and is also capable of attaching into the genome an additional program that helps to introduce a suitable living being not only to adaptive existence, but also to the opposite – toa targeted impact on the environment to adapt it to the needs and interests of the living being, which thereby already goes beyond instincts and reflexes.
This additional program already provides a conscious impact of a living being on the environment in order to achieve pre-set goals, corresponding not so much to the consumption of pleasant energy resources, but to the satisfaction of the interests of this being, which gradually become more and more diverse in the course of its activity - first, for of increasing the efficiency of using own surrounding, and then -achieving the desire to know oneself and the world around, which, in turn, further increases this efficiency.
In this case, the volume and speed of information consumed increase many times over, stimulating, first of all, the development of the information processing center, the volume of which in a person has increased five times compared to the brain of primates, and its structure has become more complex in accordance with the solution of new problems that were previously absent, and, therefore, the ability of consciousness to develop not only within the relatively narrow framework of adaptability, but also beyond its vast limits has increased, which, in turn, began to be reflected in the ever greater absorption of information flows by this new creature - dual in its consciousness.
Thus, the introduction of an additional program into the genome provides the opportunity for additional development of both the living being itself in its new guise, and provides an immense scope for the development of consciousness in this new being in its generations and changing civilizations with endless variations in changes in mood, considerations, thoughts, interests and aspirations of these beings during their interaction.
However, the increasing flows of information over time begin to exceed the capabilities of the human brain, making civilization unstable, and it disintegrates, reducing a person in his communities to the previous state of relations with nature, close to survival in it, but since the human genome does not change, then a person in his communities does not lose the opportunity to again use his additional program in the genome for development, so significantly different from the a slowed development of the animal world.
And all starts again, thus ensuring a discrete but infinite development of consciousness in the human communities, which has no limit, since living beings in a person have managed to go beyond the limits of adaptability.
Nevertheless, the question arises: what happens, in particular, to the values of culture, science and technology accumulated during the development of civilization, not to mention the endless changes in mood, considerations, thoughts, interests and aspirations of each of the living, purely individual?
Do all these values, developed by people, really disappear without a trace?
But in comparison with the sensations and considerations of other living beings, they are immeasurably higher both qualitatively and quantitatively.
This fact is additional proof of the existence of an otherworldly hologram, not only conducting information flows in both directions between beingness and a timeless infinity, not only being an accumulator of information, but also representing a single consciousness of a hologram, which concentrates in itself in the energy-informational form all, that is in beingness, renewing it every moment and, at the same time, a single consciousness controls both the appearance (birth) of each living being and its existence through its particle - the individual consciousness, and all these particles are united outside of time, but in beingness each individual consciousness has no connection on its part with a single consciousness that is allowing each living being to act according to its own understanding, which, in particular, for a person constitutes the freedom of his will.
All this makes a person in his communities not only a pearl of beingness, but also a being that makes the maximum contribution to the information piggy bank of a single consciousness, changing and developing it endlessly, as well as unknowingly participating together with all other living beings in the formation of beingness and maintaining the entire Creation in a stable state.
Thus, the change and development of consciousness can occur exclusively within the framework of biological nature, the pinnacle of which is a person, since only the living beings are capable of forming the current time, which is thus artificial, but contributing to “extracting” thereby both consciousness and everything else from non-existence, since they are the ones capable of reacting to information flows, converting them into material objects known to us, and not, for example, the artificial intelligence, which is not independent in its functioning and must be configured, managed and controlled by someone. That is, all other forms of matter are informationally useless, or rather, the inanimate can only be a carrier of information.
A single consciousness of a holographic projection of a timeless infinity uses each person for its own change and development, since it covers him individually during life, and along with that combines all these impressions of countless lives, whereas a person himself, considering himself to a certain extent independent - and this really so - simply lives in accordance with his considerations, abilities, circumstances and environment the term, allotted to him, not noticing the connection of his own organism with a single consciousness and not realizing his own role in Creation, which, in fact, without living beings would be simply as nothingness in in the full sense of the word.
Nevertheless, each person is aware of his belonging to a single consciousness and of own individual role in development of a single consciousness at the time of the death of his own body, when his individual consciousness, disconnecting with the body, is becoming a single consciousness of a holographic projection of a timeless infinity in accordance with his holographic essence, but without losing his own accumulated personality during the past life.
Thereby, without the living beings that form the current time, beingness is deprived of this time and becomes non-existence, although potentially in this timeless non-existence, or nothingness, there is everything, but only the living beings can revive this, that is, make it all move and develop, which in the face of person, among other things, it is available the fixation, the opportunity to understand and use the current time for one’s own purposes, and of all living beings, only people, the only ones aware of themselves in time, comprehend their own mortality, which in itself makes their life not only sensed, but meaningfully-tragic, forcing them to experience it not only within the framework of specific benefits, but also of culture.
Thus, if we accept the hypothesis of the holographic basis of Creation, then it can be noted that beingness, which seems to us so reliable, substantial, boundless, consistent with certain laws, containing the macro- and microcosm, elementary particles and radiation, galaxies and living beings, has no more than information in its foundation, more precisely, high-frequency holographic formations that carry information. They are integrally equal to zero for each update position due to the manifestation of each wave-like formation together with the same formation in the opposite phase. This kind of balance of a holographic projection of a timeless infinity corresponds to a timeless infinity, which is nothingness, becoming everything only through its own projection in in quasi-time, when converting its the frequency formations into beingness.
In this process there cannot be a beginning and an end because the dual system of Creation is stable in its functioning and manifestation, that excludes non-existence due to the interaction of the infinite and the finite.
This system not only does not have a mover, but is also formally nothing, being integrally zero in any position. Therefore, there is nothing for it to “fall apart”, there is no need to begin and end itself.
The passive, losing its form in the finite objects of beingness, thereby restores the form of the active during their interaction. The active, thus, does not lose its basic form and formative abilities due to disintegrating the passive in beingness, but it, “calling up” the passive from a timeless infinity in the form of information copies for the duration of the existence of this finite, restores the form of the passive and changes it. Thus, by turning to the finite in the form of the passive that loses its form, the active through alive becomes the eternal in form, properties and can hold the entire system of Creation in actual existence.
Each copy of a thing is a frequency updated structure of one type or another, which is “converted” in the individual consciousness through the senses and centers for processing incoming information of the carrier of consciousness into specific things. At the same time, the things that appear in their totality constitute, in particular, the human environment, and their coherence and movement are determined by the specificity of the passage of information from sensory organs to information processing centers, as a result of which the pauses between pulses (packets of information entering the senses) are being excluded.
Part 4. Driving force and source of development of the person and his communities.
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.
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 the 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 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 lumpen, 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 state 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 the 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 was 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 220AD 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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Part 5. A person in sleep and in waking.
Introduction.
If we do not touch on physiology, then it should be noted: the processes that occur in a dream with a person, are even now either obvious or incomprehensible, although there are enough assumptions of various kinds. But they have no convincing grounds. Therefore, it makes sense to try to find more or less convincing arguments explaining these processes, and not only, bearing in mind the regular losing of a person out of the activity.
Let us first note that over the past 2.5 thousand years, the scientists were advancing various considerations about sleep and dreams, but, unfortunately, all their arguments about the mechanism and purpose of sleep, except for determining the procedure for some physicochemical processes that occur with a person during sleep do not have a solid foundation.
These considerations are either obvious, or plausible, but not proven, being at the level of conjecture, or they are erroneous.
Therefore, it makes sense to determine the purpose of sleep not only as a rest of the human body from daytime activity, as well as its restoration, but also the difference and similarity in the functioning of human consciousness in sleep and waking, referring to the time of this functioning.
At the same time, an attempt was made to compare on the basis of certain facts of the behavior of the vast majority of people in reality with the process of his stay in the virtual world of sleep.
It is known that the developed living beings spend about a third of their life time on sleep.
Science defines sleep as periodically arising physiological state, opposite to the state of wakefulness, characterized, in contrast to wakefulness, by a reduced reaction to the world around.
The banality of this definition is obvious.
Therefore, I would like to go beyond it.
Physiologists, but not psychologists, have achieved some success in this respect.
Recently, physiologists have discovered that the brain and hormonal system of animals, including humans, produce two types of signals. One of these signals keeps you awake, while the other forces the body to sleep.
Fluctuations in the intensity of these signals, depending on the daily rhythms, make us sleep at night and wake up in the morning.
Violation of this procedure leads to the following negative consequences.
In the waking state, especially prolonged and increased activity of brain neurons leads to the accumulation of breaks and other DNA damage.
These breakdowns are eliminated in sleep, as the "range" of DNA movements grows approximately twice. Due to these movements, the chromosomes begin to constantly change their spatial configuration, and the number of molecules involved in the elimination of gaps in the genome reaches large values.
Thus, from the point of view of physiologists, sleep and all the processes in neurons associated with it are necessary for the survival and maintenance of the body's performance, despite the fact that during sleep the dangers emanating from the environment are not perceived.
True, this discovery of physiologists only confirmed the idea of the ancient Greeks that sleep is needed for rest and recovery of the body, including, of course, the restoration of the brain.
It is also believed that in a dream there is a transfer of information from random access memory to a permanent one (memory consolidation) and reconsolidation, which eliminates unnecessary information, and also in a dream there is a process of forming future behavior based on the experience gained.
In addition, during a series of experiments, scientists discovered the existence of phases of slow and fast sleep, and that during sleep, short-term memory turns into long-term memory, and the brain gets rid of unnecessary information, that, in part, helps to adapt to changing life situations.
As for the phases of non-REM and REM sleep, their purpose has not yet been determined.
It was also noted that dreams proceed at a faster rate than identical events in reality, occupying a time interval that is several times smaller, but psychologists have not been able to explain this phenomenon.
Psychologists believe that dreams, which appear to them as a subjective perception of images from the senses that arise in the mind of the sleeping person, occur mainly in the phase of REM sleep, when the brain activity is high. At the same time, psychologists believe that the indistinctness of the images that a person sees in a dream is nothing more than the process of forming his thoughts.
This approach of psychologists to dreams is affected by their voluntarism, since they take the physicochemical processes that occur in the human brain, namely: the brain's processing of information during the sleep period, partially reflected in dreams, for subjective perception of images from the senses, while, on the contrary, dreams are fragmented, often mixed, but quite accurately repeat (copy) in certain combinations the corresponding passages of daytime events.
The latest research by psychologists led them to the idea that dreams are not a product of the imagination, but a response to actual problems and experiences, which is especially banal, because ancient philosophers talked about this.
Thus, progress in the study of sleep was only achieved by physiologists who have found that sleep contributes to the processing and storage of information, the elimination of unnecessary connections between neurons, and the removal of harmful products of neuronal activity from the brain. In addition, they found that sleep helps to eliminate damage to neurons, maintains the level of immunity, and restores the functioning of internal organs.
Psychologists, on the other hand, discuss the obvious or put forward only guesses - more or less dubious, probably for the reason that they study the external manifestations of consciousness without trying to understand its internal content at least at the level of digestible hypotheses.
Therefore, it makes sense to try to consider this problem from a different angle - from the standpoint of the consumption of information by every living being, including humans.
1. Historical excursion.
Let us first present what is quite obvious in the procedure of sleep and dreams, as well as what is not obvious, but seems plausible, although not having solid evidence, and then - the erroneous, as has already been found out by now.
The ancient Greek historian Herodotus interpreted the dreams in this way: “Usually, after all, people see in a dream what they think about during the day” [1].
The ancient philosopher Artemidorus considered dreams to be “the creation of various images…” [2, p. 32].
The famous ancient philosopher Plato claimed that in a dream it is possible to “peep” the otherworldly space, and in the process of falling asleep, vivid images are created [3, p. 19-21]. A person, according to Plato, is able to “draw inspiration” from sleep [3, p. 353-358].
The equally famous ancient Greek philosopher Aristotle considered dreams to be a physical phenomenon that cannot be the result of sensory perception or human opinion. He also claimed that our soul has a need to regenerate, which is why people sleep and have dreams.
Sleep, according to Aristotle, "restores strength." In a dream, “the sensual ability of the soul is inactive, immobile and, as it were, bound by fetters, it exists in the possibility, but it will be ready to perceive when it wakes up ... ... All night visions arise in the soul as a result of its daily activity of perception” [4, p. 454-455]. “Dreams are seen not only by people, but also by unreasonable animals… …In a dream it is impossible to truly predict the future” [5, p. 169-175].
Aristotle considered the prophetic dreams to be a fiction, although he pointed out that dreams in general make sense since they reflect reality, and therefore they can be believed to some extent, especially since coincidences happen. But at the same time, the lack of a rational explanation for the predictions based on the materials of dreams does not imply confidence in them [ibid.].
Aristotle believed that dreams inform a person about his own problems and provide an opportunity to pay attention to what, in the waking state, remained outside of attention; the soul in a dream is inseparable from the body [4, p. 423-432].
Hippocrates believed that the soul during sleep is not distracted by extraneous influences. Therefore, by studying dreams, we learn more about the soul itself [6, IV, p. 86].
Nietzsche argued that every dream provides an opportunity to comprehend the transitivity of things [7, p. 340].
Sleep, according to P. A. Florensky, allows you to get the "premonition" the existence of an “otherworldly” space. In sleep, time flies with incredible speed compared to the time perceived by a person in a waking state [8, p. 4-16].
Indeed, a certain additional space manifests in sleep, which Plato and Florensky called otherworldly, although, in fact, this is not space, but a complete database - a very extensive one, which is used during sleep by the intellect of consciousness, while in reality human consciousness is limited, beyond a rare exception, the use of RAM.
Dreams, according to Z. Freud, represent desires that have come true [9].
All dreams are nothing more than figurative copies of events that have already happened in reality, mostly in fragmentary form. Some of them are stored in long-term memory. Therefore, each individual consciousness in the process of sleep in the form of its own intellect (a living computer) is able to model various situations based on the information received during the day, combining certain episodes of the past with it, while reminding a computer working according to appropriate programs, which is configured to highlight certain or other problem situations.
Any adult person at one time or another may experience sexual desire, which remains unsatisfied for various reasons. Therefore, the intelligence of consciousness in the process of sleep can find in memory a figurative copy of the event when this desire was satisfied, and demonstrate the corresponding video in the form of the dream, thereby satisfying this desire virtually. In the same way, in a dream, a person can receive a strong impulse to contacts with the opposite sex, if such a need is ripe.
Freud has noticed this feature of the virtual satisfaction of desires, but exaggerated it, while sleep in general, but not dreams, which are its figurative part, is a process during which the intelligence of consciousness tries to present models for resolving all kinds of the problem situations, and not just reflect desires in virtual form. Nevertheless, as a special case, desires in the form of visions in sleep are sometimes fulfilled to comfort the sufferer, at least in such a false form, received, nevertheless, as a reflection of the impressions and hidden needs of a person in reality, keeping his being in certain balance.
Let us now pass on to the obviously erroneous or wholly insufficient considerations about sleep and visions in sleep.
Artemidor believed that vision in sleep shows the future, and sleep shows the present [2, p. 32].
Visions in sleep are an integral part of the process of creating the information models in sleep, but only picturesque, reflecting the daytime impressions coupled with earlier impressions and, therefore, cannot show the future. The process of sleep itself always occurs in the present, but along with that, individual behavior models are formed in it, taking into account the changes that have occurred, which can presumably be applied afterwards in the waking state with benefit.
Aristotle believed that the soul is more focused on itself and distracted from worries about the body [4, p. 423-432].
During sleep, the opposite happens. The intelligence of consciousness restores the brain neurons, controls the functioning of internal organs, sets them up for adequate work in the future and, to some extent, restores them.
Visions in sleep, according to P. A. Florensky, pave the line between sleep and wakefulness [8, p. 4-16].
Visions in sleep by no means "pave the line between sleep and wakefulness", but are integral fragments of the figurative type of those models of the individual's possible behavior subsequently, which are formed in the process of sleep, representing some part of these virtual models. Naturally, they in no way can serve as the prototype for a full-fledged consideration of future events only on their basis, and even more so, to make predictions. These models themselves are formed by the intellect of consciousness mostly on the basis of the information accumulated during the day.
Z. Freud has reduced all visions in sleep to a means of satisfying desires, mostly of a sexual nature, repressed in reality [9].
By now, it has become clear that this is not the case. In fact, the fulfillment of desires in the figurative form of dreams is a special case of creating behavior models for their possible use afterwards in the waking state, and this form is copied from what a person saw earlier, for example, from a movie, or from what happened earlier to him. Everything else that Freud talks about is his pseudoscientific fantasies: the unconscious, psychic energy, the driving force of the latent dream, the transformation of sexual energy into other types of energy, etc.
All these phantasmagories of Freud are called into question by the fact that models of the human behavior can subsequently be formed in sleep without dreams at all, especially since many people do not dream at all, more precisely, they cannot remember any visions in sleep, if they even were, without having therefore a subject for analysis.
The visions in sleep themselves, if they happen and are remembered, occupy a relatively small part of the sleep period - no more than 20%, most often combined from copies of fragments of the day's events, and copies of fragments of events experienced earlier, and therefore can be confused and even incoherent.
Psychoanalysis, which grew out of Freud's phantasmagories, began to speculate on people's desire to learn as much as possible about themselves from dreams, interpreting them scientific-sounding, and trying to correspond to their fancies, hopes and innermost desires, being in this respect by the heir of gypsy fortune-tellers, that is, out of information, which it found out about them from them,, and not from mostly fruitless visions in this respect, thereby turning into an ordinary swindler who earns money by deceiving people by its scientific-sounding terms.
K. Jung believed that dreams are "the direct manifestation of the unconscious...... ignorance of its language prevents to understand its message" [10].
He also believed that visions in sleep connect consciousness and subconsciousness, compensating also Ego's position. Moreover, Jung saw in dreams some spiritual guidance emanating from the center of every beingness [11]. From this he concluded that visions in sleep are self-sufficient and have their own logic, containing important messages, philosophical ideas, illusions, plans, fantasies, memories, experiences and insights [12].
Jung's theory, like Freud's, is based on the false premise that dreams are self-sufficient, while they are nothing more than a fragmentary-figurative and often incoherent reflection of reality, which, in this capacity, is included in the sign information models that are formed in the process of sleep by processing the information accumulated during the day as well as the information, available in the memory of the intellect of consciousness, which controls its tool - the brain according to appropriate programs tuned to increase the likelihood of survival and the status of each individual.
Therefore, the visions in sleep by themselves, on the contrary, are not sufficient to guide the human behavior in waking state.
It is more than problematic to be based on such a semi-finished product as visions in sleep that arise in the course of the formation of models of the alleged behavior of the individual in the future, and, moreover, to consider them as some kind of higher spiritual guidance, although sometimes, but quite rarely, the most connected fragments of dreams are capable of remembering to give a hint of the possibility of implementing a particular profitable plan or idea.
Daily practice confirms the falsity of both Freud's and Jung's approaches to visions in sleep as a systematic practical means of using them in the waking state.
In itself, the work of the brain in sleep resembles the work of a computer. However, the brain is not controlled by external forces in the person of the producer of programs and the user of the computer, but it is controlled by the intelligence of the consciousness of a particular individual, which has its own database and one or another efficiency of using information and available programs. In addition, in sleep, the intellect of consciousness, which controls the work of the brain, forms mainly sign information models, in which the figurative part is not the most significant and self-sufficient. Therefore, dreams, even in a coherent form, are not able to provide complete information for its use in reality, with rare exceptions.
The famous physiologist I. P. Pavlov called sleep the“protective inhibition”, stating the following: “... our daytime work represents the sum of stimuli that cause a certain sum of depletion, and then this sum of depletion, which has reached the end, automatically causes, by an internal humoral way, an inhibitory state accompanied by sleep” [13, p. 409].
Pavlov, pointing out the obvious - the rest of the body during sleep in general, did not have the opportunity at one time to discover that during sleep, it is not inhibition that occurs, but, on the contrary, the activation of the movement of the base of each cell - the chromosome. In particular, the amplitude of DNA movement doubles, due to which the number of molecules involved in the elimination of breaks in the genome reaches large values.
The American psychologist Calvin Hall interpreted the creation of visions in sleep as a creative cognitive process, in the center of which are thoughts about oneself, one’s desires, partners, prohibitions, punishments, difficulties: “... sleep was just a thought or a sequence of thoughts which occurred during sleep, and that images of visions are visual representations of personal representations... ...sleeps reflect the dreamer's unconscious self-perception, which is often quite unlike our fabricated and distorted self-portraits with which we deceive ourselves in waking life; dreams reflect the self... ... The explicit content of a vision is not a true reflection of oneself, but is a distortion of oneself and one's desires” [14]. That is, the information that the vision in sleep gives is just an assumption, having more than one meaning.
Sleep, and even more so visions in sleep, in principle, are not capable of being a cognitive process, since at this time the accumulated information is processed in the brain, which, unlike the work of the same brain in reality, is organized by the intelligence of consciousness, and is not controlled by the self-consciousness of a person and his animal component of consciousness.
For this reason, a person in sleep becomes an outsider to himself, temporarily losing his "I". In sleep, he is already a virtual product of the implementation of software for the functioning of the intellect of consciousness, which selects options for the possible and most effective and safe behavior of a person subsequently in accordance with the information accumulated during the day, and the additional information, attracted to create models of this behavior, necessary according to its calculations, from the vast database of a person - all his memory.
That is, a person in sleep becomes a software reflection of oneself, becoming an alien for himself, more precisely, a model with which certain incidents can occur in line with recent events: illness, overcoming dangers, marriages, divorce, etc.
More or less coherent and memorable dreams, together with other information systematized by programmatic methods during sleep, provide a person who is safe in sleep with the opportunity to monitor the actions of his own double in various situations, being able to draw appropriate conclusions after waking.
This bifurcation of a person in sleep is explained by the fact that the intellect of his consciousness gets the opportunity to separate oneself from the other components of consciousness that control a person’s behavior in the waking state, which, like the human body, “fall asleep”, whereas this intellect goes into a separate forecast mode of modeling, functioning like an ordinary computer, which is not interested in the meaning of the tasks and goals set or conceived by a person in reality, but it simply systematizes information in accordance with these tasks and goals within the framework of its programs.
The intellect of consciousness is responsible for the survival of a person as a whole. Therefore, he processes information by means of the brain and models it in sleep not according to his own arbitrary understanding, but according to programs corresponding to his field of activity related to the survival of the organism in the environment while solving problems known to him, in contrast to the actions of self-consciousness and animal consciousness that control behavior a person in reality to solve many other problems and achieve the intended goals without worrying about the adequate functioning of the body at the same time.
It is for this reason that the human brain working ib sleep under the control of the intellect of consciousness according to certain programs, that is, as a living computer, is not capable of generating thoughts and organizing human actions in the waking state. In sleep, the intellect of consciousness does not direct the actions of a person, since this is not required in a state of complete rest, but functions mainly to provide to him with several information models after awakening, which, in accordance with the available programs, can be most useful for a person in the waking state. So, this process of selecting information for use in reality can hardly be qualified as a process of cognition or even thinking.
A person, already in full consciousness, may not pay attention to these models or, on the contrary, having paid attention, rebuild one of them in a completely different way when implementing it in his actions or thoughts, since in reality a person is already fully aware of himself and is already able to not to go or, on the contrary, go on about his intellect-computer for some additional reasons, especially since the intellect of consciousness is the lowest component of the human consciousness, responsible for its survival in the environment, that is usually considered a reasonable sense.
Thus, in sleep, this living computer systematizes the information received during the day, combining it with the available information, in order to create models of the possible behavior of this individual the following day according to these initial data.
Psychologists do not understand the essence of this information process, representing it by outward manifest as a process of thinking, although in a dream a person does not think, he sleeps, and his intellect in the form of a brain just processes information, received during the day, , practically, in the mode of a conventional computer, that is, according to certain programs, and this living computer does not make any decisions, but only provides information for its adoption by both main components of consciousness, connecting to control human behavior only after waking up a person, because during sleep both of them are in "sleep mode".
That is, in a dream a person does not need to make decisions and act, as it happens in the active mode of the day. Therefore, only that part of consciousness functions in it, which alone is enough to control all the processes occurring in the body at rest: the functioning of each cell, metabolism, as well as to control the work of the body's control center - the brain, with the help of which this component of consciousness, amongst other things, processes the available information and models it, but does not make decisions on this basis, which is the prerogative of only other components of consciousness that control a person in an active mode - the animal and self-consciousness.
This lower part of consciousness, which alone ensures the vital activity of the organism in its state of rest, but which also ensures the vital activity of the organism in its active state, functioning in conjunction with both other components of consciousness, can be designated as a living computer, or an
intellect of consciousness.
In other words, the process of sleep itself is characterized by the fact that at this time information models of possible variants of the human behavior are subsequently created according to certain programs without interference from the "sleeping" animal component of consciousness and self-consciousness, that is, most effectively from the standpoint of reasonable sense, which is owned by the intellect of consciousness.
In 1983, Nobel laureate biophysicist Francis Crick and mathematician Graeme Mitchison suggested that visions in sleep have the positive potential that they destroy those connections in local areas of the brain in which unnecessary or even harmful information accumulates in the form of fantasies, false ideas, etc., opposing this position to the traditional one, according to which, with the help of dreams, a person’s internal problems are solved and his psyche is unloaded [15].
The hypotheses of Hall and Crick, based on false premises, make the traditional error for this position. Having put forward a hypothesis about the predominant influence of visions in sleep on the human psyche, their authors did not think about the fact, that dreams occupy an average of only 20% of the sleep time, and that dreams are mostly fragmented, often incoherent, they do not show the future and are not able to demonstrate the impact of the past on the present.
The visions in sleep, as it was noted above, fragmentarily-figuratively make up only a small part of the possible models of the human behavior the next day, formed only by the intellect of consciousness by means of the brain, practically, in the form of the computer processing of information during the night pause, excluding the receipt of external information, as well as - the impact on the formation of these models of both other components of human consciousness, managing his behavior in the waking state.
The "sleeping" state of the animal component of a person's consciousness and his self-awareness is due to the passivity of a person in sleep, and it is no longer necessary to control his behavior.
It is impossible to draw new ideas from the models produced by the intellect of consciousness in sleep, which are formed according to standard programs, since they are not a product of creativity, that is, arbitrary thinking. Therefore, these models can only be used as a broader base compared to the one that exists in reality, for hint on changing in the right direction the considerations, which researchers already have, deeply immersed in the topic, which for this reason is reflected in the information, processed night, and can be represented by variants of models that differ significantly from those considered in reality.
In the course of this processing of information by the intellect of consciousness during sleep, of course, an attempt is made to eliminate harmful connections and establish positive ones in the models of the possible behavior of a given individual, created by programs, but the visions in sleep play a subordinate role in this process of forming models of a person’s possible behavior in the waking state, reflecting only the fact that most of the information enters the brain through the channels of vision. Let us also note that animals that do not have organs of vision create their own models of behavior in a dream with no less success without any dreams.
From the point of view of psychology, the visions in sleep are the process of visualizing our thoughts in sleep in the process of forming these thoughts.
This position of psychologists does not stand up to criticism due to the fact that visions in sleep are not thoughts at all, but copies of individual fragments of events that occurred in reality, in the form of images. They can lead to thoughts, but they are not thoughts, representing clips-copies of events that happened earlier in reality, which, as a rule, are insufficient for an adequate thinking process in the waking state due to their fragmentation.
In addition, thoughts do not appear in sleep for the reason that a person is sleeping. And this in itself means the absence of the functioning of the components of consciousness that thinking and control actions of a person - the animal and self-consciousness.
The human brain at this time works in computer mode, offering only an information base for the formation of thoughts in the form of several behaviors to choose from, which a person can use after waking up to solve problems and achieve their goals.
In other words, the intellect of consciousness does not think during sleep, but functions according to ready-made programs.
Thus, the intellect of consciousness, which also controls its tool in the form of a brain in sleep - a living computer - is not able to show the future in the night visions of a person, which are most often meaningless figurative fragments of sign models.
The informational sign models themselves, coupled with remembered dreams, can emerge in deciphered form at the moment of awakening, if a person will not prevent to them consciously, and they can push a person who has paid attention to them and is able to analyze them, on those actions or ideas that can benefit him or turn him away from trouble, although for the most part people do not pay the attention to them, preoccupied by daily affairs ahead.
However, those who find time for this can benefit greatly in their affairs or for their ideas. This explains the attention and respect for sleeps on the part of many great thinkers, who came to mind a lot of interesting things in the morning, and not in the day's many hours of reflections, from which there was much less use.
2. Sleep as a pause for information modeling of behavior of the living being in waking.
Sleep is like death. A person, as it were, ceases to feel, think and act in an open way, thereby losing obvious contacts with the environment, since during sleep his senses go into a mode that cuts off the reception of external signals, in particular, his eyes are closed, sounds are perceived poorly.
But, unlike some types of a trance, a person in sleep is not subject to someone else's will and can instantly wake up if external conditions become unfavorable, which means that all senses are not completely turned off from responding to signals coming from outside.
In this regard, several questions arise.
What does a person stay with in the process of sleep?
Why does a person not need his own "I" and even a feeling of himself during sleep?
The appearance of the visions in sleep has long been noticed, and even something like science has appeared, interpreting the visions in sleep as a prediction of upcoming events.
However, despite all the efforts of psychologists, the essence of sleep remained unclear, except for the banal conclusion that it is needed to rest the body from daytime vigils.
In order to understand what happens to a person during sleep, it is necessary first to determine what happens during sleep with the primates from which a person descended, having inherited consciousness from them, which therefore can be called the animal component of the human consciousness, but acquiring self-consciousness in addition to it, which made him the only being on the planet with multiple consciousness, which also includes the intellect.
Unlike inanimate objects, every living being is in the information flow, perceiving certain data through the senses, which are processed in the appropriate centers - in humans, the main center for processing information is the brain - to remain in the flow of life and reproduction, competing in this with other living beings.
That is, these centers give commands to all cells, all organs of the body, as well as the organism as a whole, as a result of which this organism is constantly adapted to a changing environment in order to preserve the sensations received from the senses and, if possible, to improve their quality, that is, have to make them more enjoyable. And all these living beings do not want to lose the sensations they receive and, thanks to them, desires for the sake of an empty non-existence, which they are familiar with from fainting or falling into hibernation. The sensations themselves not only give them a sense of life with all its diversity, but also give them an impetus to preserve these sensations in posterity.
Therefore, all living things are active, that is, consciously, but on a purely instinctive-reflex level, use the environment to maintain themselves in action (nutrition and metabolism), seeking to push competitors away from food (dominance), in contrast to a person whose activity is not limited only instincts and reflexes on a hormonal background.
The finiteness of their own existence, which all organisms, except humans, do not understand, but feel by the deterioration in the functioning of certain parts of the body, they overcome by procreation (transfer of their own genome) in all possible ways, up to budding, which requires a special program of growth and development as individual, and general (generic). This program is already at conception laid into every cell of the body.
In particular, primates, like humans, communicate with each other with a wide variety of signals. They are able to understand the meaning of sounds, which people say and use them according to the situation. They are able to derive general rules of behavior on the basis of accumulated life experience and use them to solve problems that they have not yet encountered. That is, primates are not only able to act by trial and error, but are also able to adequately assess the correctness of their own decisions taken in ambiguous situations, thereby increasing the likelihood of the legitimacy of their own actions in the future.
But this awareness of the situation in which they are, in primates is limited only by the desire to consume the sensations supplied to them by their environment, for the best arrangement of themselves in this environment, that is, they think only within the framework of this desire, not striving to go beyond desires in order to realize their own existence in time.
In other words, they are only interested in the problems of nutrition, reproduction and dominance, and they do not seek to realize the fact of their existence in the world and to do the corresponding conclusions from it for conscious cultural and technological development.
They fight in every possible way for their existence, concentrating their thoughts only on sensations, without reflection on the fact that they exist, but with thoughts of how to stay longer in this process of consuming sensations, being in this respect the most developed dynamic components of the living environment. contacting with the environment only at the level of adaptability to it.
A person, as the direct heir of primates, in the same way strives to adapt in every possible way to changes in the environment, but his conscious attitude to it goes far beyond adaptability.
A person in his communities has also acquired completely new features in relation to interaction with the environment: goal-setting and variability of seeing the problem from the right perspective, which allows him not only to solve current problems like animals, but also to set goals and achieve them in a variety of ways in depending on their own mental abilities, the most effective of which are creative.
Goal-setting and creativity allow a person to interact with the environment in accordance not only with his immediate needs, but also with interests that may not coincide with needs and change all the time, and their range expands.
In fact, sleep is a pause during which consciousness is disconnected from the reaction to signals from the external environment, not only for the restoration and renewal of the body, but also for processing, archiving information accumulated over the past period of time (daytime), which allows you to provide more or less systematized and corrected information to a person when he wakes up for possible decision-making based on it, as happens in the same primates.
But, unlike primates, human consciousness in the process of sleep and the dreams themselves are, although also hidden, however, dual in nature, reflecting the impact on human behavior of both of the mentioned components of consciousness that control his behavior.
Therefore, first let's see what happens to a person in his open communication with the external environment, which should automatically be reflected in a dream, since a person has no other informational influences.
On the one hand, in reality, a person strives for pleasant sensations that food, a female (male), an advantageous position in the community can provide him, and he does not differ from a primate in this respect.
On the other hand, being in a real situation, a person considers in his mind the options for individual and social projects, evaluates the possibilities for achieving success in his own creativity, tries to correct mistakes in achieving his goals, which is characteristic only of a being who realizes himself in a cloud of passions, self-knowledge and the world around.
Thus, the information that comes to a person during the day is, as it were, divided into two parts: one is associated with adaptation to the environment, the other with the formation of awareness world perception and understanding of the world.
Therefore, at night, he, like any animal, may dream of devouring an appetizing steak with blood, a pleasant female (male), a bunch of admirers looking at him with tenderness.
Along with that, these sleeps may be interspersed with visions that are characterized by love experiences, interesting finds to improve the work process or new plans to change the order of life, or he may have dreams of his own funeral and being in hell or heaven, that is, everything that belongs him as a being who has plunged into the world of culture of multi-layered social relations.
The similarity of the visions in sleep and all surrounding of a person in waking state lies in the fact that dreams are formed from blocks of accumulated information about real life coming from the senses, by an information processing center that any living being cannot fail to have, even a completely brainless one. In a person, as a highly organized being, such a center is the brain, which does not work by itself, but is an instrument of consciousness, which in a person is dual in relation to controlling human behavior.
Therefore, each person can contemplate in a sleep in one or another fragmentary degree only that happened to him in real life, but, unlike primates, not only from the position of adaptive animal consciousness, but also depending on awareness view of his own life.
However, unlike reality, in which animal consciousness and self-consciousness interact in one way or another, initiating certain actions of a person, during sleep, both of these components of consciousness go into a kind of “sleep mode”, since in sleep a person does not need to make decisions.
Instead of them, only that component of consciousness remains that is able to control all the processes occurring in the body at rest alone, that is, the functioning of each cell, the body's metabolism and the work of the body's control center - the brain, with the help of which this part of consciousness processes the available information. and models it, but does not make decisions on this basis, which is the prerogative only of those components of consciousness who control the person as a whole in the active mode - animal consciousness and self-consciousness.
This part of consciousness, which is capable of ensuring the vital activity of the organism in a state of complete rest, but which also ensures the vital activity of the organism in any of its states during life, and, in addition, supplies information to the animal component of consciousness and self-consciousness, can be designated as intellect, justifying this name by the fact that it coincides in its main functions with the now-known artificial intellect, which is also capable of providing the action of a set of heterogeneous mechanisms, and along with that providing information to a particular user..
In the course of its functioning, in order to ensure the stable operation of the body, it acts according to its own programs, which are not intended directly to regulate the human behavior.
In the course of its functioning, in order to ensure the stable operation of the body, it acts according to its own programs, which are not intended to directly regulate the human behavior.
Thus, the intellect of consciousness represents that part of consciousness that manages the functioning of the processing center for a number of available and incoming data according to the appropriate programs to ensure the normal functioning of the body both in sleep and in the waking state, but with the difference that during sleep the intellect of consciousness functions alone, and in the waking state - together with animal consciousness and self-consciousness, controlling the human brain, which, in fact, is a living computer for any animals of varying degrees of complexity both in structure and programs, although its principle of operation is the same as that of a crocodile, that of person.
The main difference between this intellect of consciousness and artificial intelligence is that it does not have a rigid program of actions, operating with various and largely arbitrary signals that enter the sense organs and from them to it, to keep its own carrier (living being) in a state of direct consumption. sensations and preservation of the body in the mode of interaction of all cells and organs of the body with each other and with the environment, as a result of which any sufficiently developed being is able to act in reality, at least by the method of trial and errors in a changing environment.
It is far from creativity, but still there is a sense in the actions of this natural intellect of consciousness, since it, as an integral part of each individual consciousness, is interested in preserving the sensations that give life to the entire system of any organism, including it.
Thus, working for a living being, and being in the internal structure of the consumer, this intellect cannot but be its organic and integral part - a kind of information processing unit and a control unit for body functions in its interaction with the environment, functioning independently within the framework of existing programs of survival. Not a single living being can do without this component of consciousness, while the simplest creatures, for example, unicellular ones, do not need the other components of consciousness.
But along with that, more advanced beings cannot do without its other part, which makes decisions not largely on standard interactions with the environment and the work of each cell of the body, since this sphere of action is mostly debugged (programmed), but on solving tasks of communication with similar organisms, enemies, allies, the choice of more suitable and pleasant environment for life, and so on, that is, those tasks that, if you compare the actions of a living being with the work of artificial intelligence, are solved by its external consumer, not an artificial intelligence oneself.
This means that any living being, except for an intellect, which, in fact, technically processes data coming through the senses to it, combining them with already available information for monitoring and controlling the functioning of its own body, that is, turning these data into information that is understandable for use by a living being, starting with the cellular structure, ought to have of the chief-consumer of this information already for use in one way or another not only to ensure the functioning of the organism in the environment with the consumption of sensations, but to strive for the acquisition of the most pleasant sensations that can be obtained by improving its position in the occupied niche under favorable circumstances.
Thus, the intellect of any living being in terms of the mode of operation resembles the artificial intelligence, however, having significant differences from it.
The main difference between the natural intellect of consciousness and the artificial intellect is the lack of independence of artificial intelligence, which works for an external consumer, and this consumer, moreover, can constantly change, while natural intellect works for completely specific living being, in this case, - for a specific person.
Due to the complete lack of independence of artificial intellect in comparison with the natural, which does not have a strict program of actions, the following difference arises: artificial intellect processes only the information that is transmitted to it at the request (desire) of the consumer within the framework of the programs embedded in it, and also the artificial intelligence is not able to evade the consumer's desire, while the natural intelligence has a certain autonomy in its actions, in particular, it is able to solve tasks not only according to standard programs, but also it can be ready to some changes in the parameters of the environment surrounding a living being, as well as to operate with various and largely arbitrary signals that enter the sense organs and from them to it.
Compared to the artificial intellect or a computer, to a large extent, the autonomous functioning of the intellect of the human consciousness are due to a different structure of the brain as an information processing center. The computer works using steady electrical impulses, and the brain, which is the instrument of the intellect of consciousness, uses electrochemical connections that allow it to act with deviations from established programs, for example, in the event of an alleged danger, with which it has not met, but which it is preferable to circumvent or eliminate.
From this it can be seen that during sleep, consciousness does not need to direct the actions of a living being, which is at rest, but it should, on the one hand, to maintain the life of the body, as well as restore and update it, on the other hand, it is necessary to process information already accumulated before sleep to form models that could be used after waking up, as they take into account the changes that have occurred over the past day. Some fragments of models can be visualized in sleep to a person, since most of the information per day enters the brain through the eyes, and, of course, is reflected in the images that appear in sleep. These models can be very complex, because of all living beings, the brain, which is the center of information processing, is the most developed in humans due to the presence of both animal consciousness and self-consciousness, which have the highest energy-informational level.
Since the human consciousness differs from the consciousness of other beings in that the human consciousness is dual in relation to the management of his behavior, then in the active (daytime) mode, both animal consciousness programs and self-consciousness programs are used that allow the goal-setting and creative thinking, solving, respectively, the adaptive and design- target tasks.
Thus, it is not consciousness that is turned off in sleep, leaving behind some unknown subconsciousness, as the laymen believes and not only, but those components of consciousness that control a person’s actions in reality both an animal being, and a being social-cognizing, that is, in the form of the animal component of consciousness and self-consciousness, respectively, which, in fact, can be seen from the passivity of the sleeping person, who receives minimal information from the external environment as there is no need to act in it.
Models of possible human behavior that are formed in sleep, which include dreams, fall into the individual's RAM, giving him the opportunity to choose the appropriate one after waking up.
But these models contain no more than 20% of figurative information, while the main part of the processed information has a sign form, which is just as understandable to a person when calling it out of memory.
That is, in the course of systematization and evaluation of information by the intellect, which occurs in sleep according to standard programs, practically excluded the direct impact on the individual of both components of consciousness that control him in real life in the form of various kinds of considerations, feelings, ideas, interests and hopes that feed a person in reality, as interferences.
Therefore, the behavior models, formed in sleep, may be more adequate for a person's possible actions in reality from the standpoint of common sense, than his behavior in reality for considerations of his animal component of consciousness or self-consciousness.
In other words, it is consciously impossible to "get" into a dream, but the information models prepared during sleep in one way or another affect a person's actions in reality. Thus, sleep can be represented as one of the sources of organization of the human actions in the waking state, along with current daytime information and information available from other sources, as and for all highly organized living beings.
The duality of consciousness in relation to the control of human behavior also determines the content of dreams.
For example, a person with a significant prevalence of the animal consciousness over self-consciousness is unlikely to see dreams related to creative searches and impulses. He is able to contemplate in sleep only the household accessories and ordinary life events. And this is not surprising, since in life he is engaged in routine affairs and does not strive for creative achievements, while an artist or inventor, in addition to ordinary visions, can find in sleep those images or sign models, containing useful information that he missed in reality or did not attach importance to it.
It was this latter, showing not the complete uselessness of the dreams for future use, that caused the appearance of numerous dream books with one interpretation or another of phenomena and objects that can be seen in sleep, although, in fact, they do not predict subsequent events, but only reflect the past, most clearly deposited in the memory, since the attention of this person was concentrated on them at one time for possible use in the future, but only possible.
On the other hand, if a person is capable of committing rash and even fatal acts in reality, then in sleep he does not succeed, since reality is disconnected from his consciousness, leaving him with phantoms, but those that can sometimes lead him to certain actions in reality in the future. That is, during sleep, certain life collisions can be virtually played, often giving a good result, as indicated by the proverb - "Morning is wiser than evening".
In other words, every 24 hours of the human life is divided into day and night, and during the latter the body must be restored and renewed - it is the body, and not consciousness, which, as an intellect, intensively functions through the brain, similar to a living computer, processing the incoming information for the subsequent, perhaps , more successful use of the results of this processing in further actions, which will be directly controlled by the animal component of consciousness and self-consciousness on the basis of information delivered to them by the intellect of consciousness.
Each individual consciousness during sleep reflects its own activity, manifested in daytime human activities: a person is unlikely to see dreams in which he is at rest, for example, sleeping. In sleep, a person, as it were, continues to live in action: he flies, runs, fights, communicates with someone, undertakes something, gets scared, offended, sobs, although his body is at rest. This fact is explained by the fact that information sign-figurative models are being prepared mainly for waking actions.
In this way, if during the daytime a person is inactive or leads a monotonous existence, consciousness compensates for such a denial of development with night visions saturated with various actions, often confused and contradictory in relation to famous people, that is, it tries to at least so force a person finally to start at least some actions.
In addition, the individual consciousness in the process of sleep in the form of its own intellect not only reproduces what has already happened in life, it models various situations based on the information received during the day, combining certain episodes of the past, while resembling a computer that works according to the appropriate programs and is tuned to highlighting certain problem situations, thanks to this a person can get at least a hint of a solution to an urgent problem.
For example, in a dream a person can receive a strong impulse to contacts with the opposite sex, if such need is ripe. The necessity to the trip disturbs a person in a dream with visions of airplanes, train stations, trains, etc.
However, in reality, that is, already when both components of consciousness that control a person come into action, a significant impact on the personality's behavior is exerted by self-consciousness, which is characterized by increased conceit. Therefore, a person, preoccupied with the events taking place around him, most often ignores the information that came to him after waking up, which is the difference between his behavior and the behavior of animals that completely trust this information.
Since a person cannot ignore the animal component of his own consciousness, and it is inherently the most sensitive to those products of information processed in sleep that present unfavorable scenarios for the development of events, while the self-confident component of consciousness - self-consciousness, which is largely burdened with false ideas and conceit, ignores these signals, coming into conflict with its own animal component, insofar as in reality there is a kind of struggle between both forms of consciousness that control human behavior for the most part with an unpredictable result almost all time of a person’s life.
The animal component of a person's consciousness is especially sensitive to the disastrous decisions of a person in reality, which seem absolutely correct to another component of his consciousness. The animal component of consciousness is always set not only to improve the position of a person in the community, but also to survive in the conditions of interaction with enemies and allies. Therefore, in reality it is supported in this respect by the intellect of consciousness. In a dream, the intellect of consciousness, and during wakefulness, both of these components of consciousness in such cases, as it were, give signals of danger.
In a calm and familiar environment, a person does not notice too often these signals from them, unless he creates an alarming feeling. However, people of dangerous professions (soldiers, firefighters, pilots, policemen), as well as people of risky occupations (athletes, businessmen, criminals) are well aware of the sudden sense of danger that appears as if from nowhere, calling it the sixth feeling.
A person in full consciousness, that is, in the waking state, is not able to penetrate into the work of the intellect of his own individual consciousness, which is activated at night, to understand its meaning, to determine the mechanisms, that is, how to fit into the process of his own sleep, since both components of consciousness, capable of thinking, making decisions and give signals for action, are replaced by the intellect of consciousness, which is not capable of this.
That is, with the rarest exceptions that appear as a result of malfunctions in the brain, this impossibility to join dreams consciously is explained by the fact that the open forms of consciousness have no direct relation to everything that happens in a dream. All sleep procedures are controlled by a hidden form of consciousness - its intellect.
In particular, visions in sleep flow figuratively in one or another combination in the form of copies of fragments of what happened the day before or earlier, occupying a relatively small fraction of the time of the entire sleep period, while most of the sleep time, the intellect of consciousness, using the human brain, is processing the accumulated information and its combination with information already available in databases is like routine computer processing with a certain speed of an array of information on certain topics or more or less topical problems, using various techniques to create models.
For the most part, this kind of information processing bears the burden of ensuring the normal functioning of the body. However, programs related to the management of human actions can also be partially used by the intellect of consciousness if they can help in the formation of models related to the organization of human life in relevant communities when a person's life is endangered.
Only closer to the final stage of sleep, which takes a person 6-9 hours - this is one of the reasons for the harmfulness of reducing this sleep duration - the intellect of consciousness accumulates models for possible use in the future, which are as if floating at the moment of awakening a person into his consciousness, again restored in full. Then both components of consciousness that govern the human behavior, not yet occupied with daytime activities, can choose from these models, if they wish, what they have not noticed during the daytime.
That's why it's in the morning that good and even non-standard solutions come to mind, unless, of course, the person was not passive the day before.
Therefore, the interpreters of visions in sleep, who even managed to systematize them according to content, are not entirely false. Of course, they gave only a list of some interpretations of dreams, which are very limited, unreliable and primitive, since they are based only on conjectures and coincidences, and in this respect Aristotle is right, who considered them a fiction, but who, nevertheless, saw a sense in them. since they are not pure fantasies, but a reflection of reality, although distorted and incomplete.
It is now clear that the images flashing in sleep, as well as informational models as a whole, can be reflected in active life both consciously and without special analysis, not without success, although daytime work is the basis of this success.
In other words, since in sleep the vast database accumulated by an individual during his life is opened without any interference from the outside, insofar as he, if, of course, is in a topic related to the solution of certain non-standard problems, in principle, can see or note something new or unusual, but suitable for solving his problems, to which he did not pay attention in reality, analyzing at the moment of awakening fragments of sleep that had not yet been repressed by reality.
This circumstance is confirmed by the well-known scientific discoveries of a number of scientists.
So, D. I. Mendeleev “extracted” from sleep at the moment of awakening the prototype of the periodic table of chemical elements.
A. Poincare, after a long work and an anxious sleep in the early morning hours, established the existence of "automorphic functions".
Physicist Niels Bohr, reflecting for a long time on the structure of the atom, saw, as he himself said, in a dream the Sun with planets revolving around it, and imagined that an atom could have a similar structure - in the center is a nucleus, and electrons revolve around it.
The German biologist Otto Levi was solving the problem of transmitting signals from one nerve cell to another, not knowing what to choose - an electrical impulse or a chemical reaction. In sleep, as he has claimed, he has seen the hearts of two frogs, with which, as a pharmacologist, he had previously carried out various experiments. Levy conducted an experiment on the hearts of frogs based on a model from his sleep and determined that a nerve stimulus could release substances that affect nervous excitation, which meant that the nerve impulse was transmitted not by an electrical signal, but by chemical means.
Thus, a method of transmitting a signal from neuron to neuron was discovered, and, in particular, it turned out that the technology for the operation of the entire set of neurons in the brain is based on a different method of signal transmission compared to the operation of a computer. This in itself means the ability to form billions of connections in the brain with the help of electrochemical signal transmission every second, changing all the time without the possibility of returning to their previous combination, thereby allowing, due to this diversity and a certain instability, to go beyond the conservatism of formal logic to creative thinking, based on the destruction of stereotypes characteristic of the work of artificial intelligence of any type with its limited capabilities associated with the transmission of impulses using stable electrical signals that can be repeated without any change.
In addition to scientists, any creative person is able to consciously or not use the products of his dream.
For example, creative people of a poetic disposition are well aware that many of their best poems were created in the morning minutes, and not just as a result of a few minutes of inspiration.
In this regard, sleep, like trance or inspiration, is one of the forms of obtaining new knowledge, which is called insight, or intuition, most conducive to obtaining new knowledge in a figurative form.
The similarity of all these processes lies in the fact that in them a person withdraws from all external influences and, without extraneous interference, is able to immerse himself for some time in his own long-term memory.
True, a person achieves great success in solving problems or cognitive tasks not during sleep, but when insight or creative inspiration in reality, since in these states he try to retain a question related to the solution of a specific problem, formulated in advance, hoping to receive an answer when leaving this state. , whereas for the coming dream such questions are posed less often, and, moreover, it is difficult not to lose them in the mass of daytime impressions reflected in a dream.
Be that as it may, but the consciousness, in addition to receiving external (current) information mainly through vision, which gives more than 80% of all information, also needs to systematize, archive, analyze the amount of information accumulated during the day, discarding unnecessary. Only on the basis of this process, consciousness as a whole is able to control the actions of a person in reality.
In this regard, any interference of both components of consciousness, which control human behavior in reality, in the work of the intellect during sleep is excluded: it can only harm the streamlined process of information processing by the intellect in accordance with certain programs, having distorted significantly the recently received and available information due to personal, corporate, emotional, cultural and other preferences ,what would not allow the intellect objectively to approach the systematization of the entire array of accumulated information, from the adequate processing of which in accordance with the daily problems depends not only on the future behavior of a person, but also on his functioning as a living organism.
Thus, in sleep, consciousness, switching itself to the processing of accumulated information under the control of only one intellect of consciousness, that is, thanks to the functioning of the information processing center available to all, even the most primitive, living beings, tries to eliminate the distortions that appear in a person in reality - let this wonderful being - man - realizes himself only after waking up, when he is included in the process of struggle and development, in which mistakes can only spur intelligence.
To a large extent, for this reason, and not just because of fatigue, a person "transfers" himself into a "sleep mode", that is, into a mode in which the information coming through his senses is minimized, in particular, organs of vision, and, as was said, both components of his consciousness, which control him in reality, cease to participate in the management of human behavior for the period of sleep, since there is no such thing in sleep.
In other words, the individual consciousness limits itself in sensations and thoughts for the sake of switching to the mode of processing the accumulated information, and in this respect, it works like a conventional computer according to certain programs.
Therefore, it can hardly be argued that during sleep a person thinks.
The fact is that the models of possible behavior developed in a dream in reality are mostly associated with the general vital activity of the organism, that is, its survival and possible improvement in a person’s life position, and not with the project-target activity of a person, which “takes place” in this procedure, as it were, by the second plan is precisely because the basis for ensuring the viability of the human organism in the environment as a living being is by no means self-consciousness.
Summarizing, we can say the following.
Since the information that enters the brain from the sense organs is about 80% of everything, it is not surprising that it is reflected in sleep in some part figuratively, fragmentarily copying reality.
However, each person, remembering dreams, can notice that they are, as a rule, chaotic, and he is unable to control them.
These facts indicate that, on the one hand, visions in sleep are connected with reality, but, on the other hand, their confusion, indistinctness and incompleteness speak of their structural inferiority.
Therefore, visions in sleep by themselves cannot show the essence of this or that phenomenon, being a kind of virtual semi-finished products of those models that are built by the intellect of consciousness, more precisely, some figurative "ejection" of a part of this or that model, which are being formed in sleep, since the information models of the intended behavior of a waking person as a whole in the process of sleep are being built in a sign form, similar to the creation of models by an ordinary computer for solving a specific task.
But, unlike a computer or artificial intellect, the intellect of consciousness in sleep does not have such task, more precisely, the task for it is always the same: to ensure the vital activity of the organism in any conditions by any means. Therefore, it creates models of the most practical options for behavior of a person in the waking state, but not on the basis of the results of thinking, which he cannot have, since it works mainly according to standard programs, but, nevertheless, taking into account a certain situation at a given time to the best of his abilities, based on that material and information that he has or has recently received, not for some unknown and indifferent user, but for oneself, being an integral and non-stop part of the consciousness of every individual, whether human or animal, during the life of the body.
True, in contrast to the behavioral models for an animal, which are oriented only to the selection of conditions favorable for its existence in the existing environment, the behavioral models for a person proposed by the intellect, created insleep “for tomorrow”, can relate to various cognitive projects and the search for new solutions to urgent problems. , the creation of previously unknown technologies and original works of art, since the intellect of consciousness is able to include also them in these models, but only if all this is related to the survival of a person or the improvement of his living conditions.
Options for these projects can be captured with great success at the moment of awakening, that is, already knowingly, until they were forced out by the day's worries, and to choose from them the most suitable at the glance of both main components of consciousness, who have already begun to manage by a person in reality, but which, however, may have various considerations regarding these projects, if, of course, they have a desire to consider them.
If self-consciousness and animal consciousness of a person, for some reason, for example, due to their weakness, are excluded themselves from participating in the construction of the individual’s daily routine according to the models proposed by the intellect of consciousness, developed during sleep, then from these variants of models of behavior of a person is implemented the one that has the greatest common sense, that is, the one that is focused on the preservation of a person in the environment, since the intellect of consciousness does not have other meanings, striving mainly to create the most favorable conditions not for the person as a whole with all his problems, but for his organism.
If a person in the waking state acts mainly for reasons of the animal component of his consciousness, which is often mistaken for a special mind, calling it the reason, which manifests itself, in particular, if self-consciousness is not sufficiently developed, then, in fact, a person becomes a kind of rational animal.
Outwardly, this is expressed in the overwhelming predominance of egoism over altruism and in the absence of curiosity in the individual. Such an individual, focused only on himself, is capable only of rational actions, which are not distinguished by the pursuit of new knowledge, but are most of all manifested in the desire for well-being and, at the slightest opportunity, to take the advantageous positions in obtaining the most pleasant sensations in his community, regardless of whether he has the ability to lead or organize.
As for the contemplation in a dream of images hinting at great discoveries, they occur, as history has shown, extremely rarely, since it is possible to stumble upon them in a dream and remember in the morning only by chance or being very deeply immersed into the topic, but this happens only with the most creative people.
Therefore, some new or non-obvious solutions, ideas and developments can come with much greater success, which again shows the history of invention and art, as a result of creating a special mood for entering a specific topic consciously in moments of trance, the easiest form of which is called the creative inspiration, when a person is also distracted from reality to one degree or another, but at the same time does not lose the question to which he would like to find or receive an answer.
Nevertheless, even during sleep, but only arbitrarily, interesting and fruitful solutions to certain problems may appear, missed in reality, but mostly not in the form of dreams, but in the sign form of models as a result of appropriate information processing, which can be noted immediately after waking up.
As for the question of whether a person thinking in sleep, you should first familiarize yourself with the accepted interpretation of the concept of thinking.
One of the most famous definitions of thought is that it is nothing but the action of the mind, reason and ratio.
It is true in this definition only that thought is action, but the action of what?
In this definition of this “what”, everything is lumped together – mind, ratio, reason, while, for example, mind and ratio are not the same, differing in their level.
For example, a bacterium acts in a purely primitive, but effective way, striving to go where it is warmer and more satisfying on the basis of information entering its receptors, and from them to the center for processing this information, which is by no means a brain, showing not mind, but, as it were, estimating, or reasoning on the basis of incoming information, where is better - here or there. That is, following this definition, we can say that a bacterium thinks for itself, getting the desired result, if, of course, there are conditions suitable for life.
Thought - that which appeared as a result of reflection, an idea.
Well, this definition is nothing but a typical tautology.
A thought is a connection of concepts perceived and understood by a person's consciousness, a connection between the image of the goal and the elements of the situation.
This definition, which at first glance seems quite adequate and comprehensive, actually has a limited meaning, referring only to the human activity, since, for example, in sleep a person does not perceive or connect any concepts and goals. He often does not even remember what happened in the dream, and he does not remember himself.
So, this definition willy-nilly leads to that. that in sleep a person does not thinking, although its authors claim the opposite. Then, what happens in the consciousness of a person during sleep, and what then does the consciousness represent in sleep?
There is no satisfactory answer to this question, although by default it is believed that a person always thinking while he is alive and in his right mind.
The process of thinking itself is defined as a stream of thoughts linked together in a sequence of associations and ideas.
However, this definition does not say who or what and on what basis creates this flow and at what time.
It is obvious, however, that thoughts appear in the mind of a person in a waking state, when he is able to consciously produce them and connect them with each other, and what happens to him in sleep, that is, virtually, is not produced by his will or considerations. So, he doesn't think in his sleep? Then what does he do in his sleep, and who instead of him, but for him, in particular, produces dreams in one order or another?
The obvious insufficiency of these definitions of the concepts of thought and thinking can be eliminated by comparing the two states of a person, namely: the state of rest in the form of sleep and the state of wakefulness.
Apparently, the role of sleep does not come down to the formation of thoughts for their implementation in the course of immediate or planned actions, since the information that requires such actions to solve certain problems is no longer received, and the body is at rest.
What then remains for consciousness?
It is obvious that in sleep it can only combine the accumulated information in accordance with the available programs in the form of models for their possible use later, when tasks appear, problems that need to be solved in one order or another based on past events, as well as taking into account unknown but assumed events in the future.
In other words, passivity in itself does not have an object for thinking, unlike activity, but already in their sequential combination, for example, sleep and wakefulness, in the process of sleep, this object for thinking after waking up a person can be prepared.
It follows that the intelligence of consciousness, functioning during sleep in splendid loneliness, processing information like a living computer (and a computer, as you know, is not capable of thinking independently, functioning according to programs entered into it in advance), only prepares models that take into account changes in the current situation. at the moment, for their possible consideration in reality by those components of consciousness that control human behavior in the active mode, but which are still in the “sleep mode” in this “sleepy” pause between days of action.
In other words, operating in a dream with images and symbols according to certain programs by mean of the brain, the intellect of consciousness creates behavior models for both the animal component of human consciousness and its self-consciousness, in accordance with the initial data focusing itself primarily on keeping a person in existence.
It is impossible for psychologists to understand the difference in the functioning of a person’s consciousness in reality and in sleep, calling consciousness in sleep some kind of fantastic subconsciousness, which, in their opinion, should also think, but is somehow hidden, since it is supposedly under open consciousness.
It was shown above that consciousness is one, but it performs three main functions in a person in reality, and therefore it can be conditionally divided into three parts.
In the process of sleep, consciousness does not need to perform the function of controlling human behavior, and therefore it removes itself in its components that control human behavior from work during sleep, giving the reins to the intellect, which is not able to make decisions, but is able to control the processing of information, like a living computer, by mean of the brain, and present the results of this processing to both other components of consciousness, which already decide how to use these results for specific actions in the waking state.
That is, after the awakening of a person, when he must to control own actions, both other components of consciousness join the intellect of consciousness, which control both adaptive and target behavior of a person.
Therefore, such a distribution of the functions of consciousness can be conditionally represented in the form of its three components mentioned above.
In waking state, they are merged into one, functioning together, nevertheless bringing to the fore one or another of their incarnations, depending on the situation.
However, in sleep, when a person is at rest, having excluded himself from the flow of external information, one intellect of consciousness functions, which is able to process information according to programs that are mostly related to ensuring the viability of a person, but is not able to control a person’s behaviour in the waking state, when the information products of standard programs are impossible or difficult to apply in the course of an ever-changing situation.
Then the control of human behavior has to be taken over by both other hypostases of consciousness, but the intellect of consciousness retains the function of processing and providing them with incoming information.
At the same time, the programs in accordance with which self-consciousness functions, in contrast to the programs for the animal component and the intellect, allow arbitrary thinking, giving a person the opportunity to think creatively in the process of his actions.
Thus, the process of thinking is stimulated only by action, more or less conscious, which does not occur in a dream. Therefore, in sleep, there is no need to function by those components of consciousness that are capable of making decisions for actions, - and the formation of these decisions is nothing more than thinking, - while the functioning of the intellect of consciousness comes down to supplying a common package of information for decision-making by the user, like a computer, but along with that with the difference that he himself is also a user, but - passive.
This information process is peculiar only to living beings who possess consciousness, distinguishing them from inanimate objects of any kind. In particular, even artificial intellect functions to solve the problems, which are determined not by it. It also does not seek to preserve itself directly in the offspring, since pleasant sensations are not available to it.
However, the artificial intellect in its functioning is similar to the intellect of consciousness. Both of them do not think, but prepare the packages of information according to certain programs for the user, who is forced to think, since he has to act. Only artificial intellect has an external user, that is, they are separated, while the intellect of consciousness has its own and only user, and they can only function together. This unity itself is ensured by their concentrating in a separate living being.
In this regard, thinking is inherent in any living being up to the infusoria, if it behaves actively, except for sleep, during which, instead of thinking that contributes to the most adequate current actions in a changed environment, there is a pause for processing the accumulated information on standard programs to correct the future behavior, taking into account the changes that have occurred, and in this pause you do not need to act, but you just need to choose, according to certain rules, options for creating the most favorable conditions for resolving accumulated problems, which, in principle, is available to artificial intellect. Apparently, therefore, some scientists believe that it is able to think.
It should also be noted that the fundamental difference between the thinking of all living beings without exception, except for a person, is that the thoughts of these beings are directed only at surviving, prolonging themselves in posterity, receiving, if possible, along with that the pleasant sensations, as well as wanting to seize all other pleasant sensations in the course of adapting to the current reality, whereas a person, in addition to the same, is able not only to adapt to the environment, but also to change it not only to solve utilitarian tasks.
In addition, he is also able to consciously bring himself troubles and troubles for the sake of ridiculous fantasies and beautiful-souled ideas, but alon with that he can force himself to break out of the sticky web of sensations alone into the expanse of the infinite knowledge of everything around him and oneself.
3. About the difference and similarity of the functioning of the human consciousness in a dream and waking.
It is known that not everyone agrees with the priority of consciousness over the brain, believing that consciousness does not exist without a brain, since it is the human brain that gives a person a sense of life in objectively current time, which can be measured by the certain units in the corresponding periods - days, months, years - in accordance with the movement of the Earth and the Sun. With the cessation of the functioning of the human brain, the time of his life ends, that is, he falls out of it.
This fact seems to confirm that consciousness is a function of the brain and does not exist without it.
Indeed, human consciousness without a brain is not capable of existing in the available reality, but the above consideration does not prove, that consciousness is a function of the brain, since the opposite can also be assumed: the brain is an instrument of consciousness, which it cannot do without, but the work of which is regulated by it, and not the brain controls itself and the body.
Can it be proven?
Let's try to do this on the example of comparing two processes - sleep and wakefulness.
Undoubtedly, a sleeping person lives in sleep, breathing and tossing and turning, and does not enter asleep, into some other world with a complete loss of time, as happens after death. However, having fallen asleep, a person also loses the sense of time in which he was awake, since he does not feel the passage of time in a dream, and for him the interval of calendar sleep time (6-9 hours) turns to zero if he did not observe dreams - fell asleep at some point and seemed to wake up immediately without any perceptible interval between falling into sleep and falling out of sleep.
Thus, on the one hand, in sleep for a person’s consciousness, time disappears along with the feeling of life, and on the other hand, his body under the control of the brain continues to function without falling out of time, which, by accidentally waking up, he can note.
A contradiction arises: in a dream, a person, as it were, loses himself, no longer feeling life, himself, and the passage of time; at the same time, the time in which his body is located still flows, the body breathes, the brain continues to control all the physico-chemical processes that occur in every cell of the body, and even gives a person the opportunity to sometimes finding oneself in visions in sleep.
It turns out that the consciousness of a person in the process of sleep excludes itself from external time, while the brain and body remain in it during sleep.
It is possible to resolve this contradiction by recognizing the fact that a person is aware of own existence in the waking state, and in sleep he loses this ability. And the brain has nothing to do with it, since it does not own time.
This means that there is something additional to the brain and even controlling it, which is not registered by any devices, but which, nevertheless, transfers the brain to various modes of functioning in sleep and in the waking state.
Moreover, this something is capable of realizing itself in different states.
In the process of sleep, it mostly provides the life of the body, and in the waking state it brings a person into a state of awareness of his own existence, forcing him to act, at least to keep him in the environment.
The fact of the imperceptible presence of this something was noted long ago. At first it was designated as the soul, and relatively recently it was called consciousness.
If we conditionally divide the human consciousness into three components responsible for its existence in active and passive modes, in particular, in the waking state and in sleep, then these components act differently, representing the following.
The intellect of consciousness ensures the functioning of the human organism and its survival in the environment, using appropriate programs for this.
The animal component of consciousness organizes a person's actions to adapt to the environment with the help of certain programs, keeping him in it in a state of striving for pleasant sensations.
Self-consciousness, using additional programs, largely allowing for arbitrary thinking, makes a person by a personality, capable of adapting the environment both for his own benefit and for the sake of discovering the meaning of own existence in it.
Thus, the intellect of consciousness, continuously renewing the human body, allows it to exist; the animal component of consciousness controls the behavior of a person as an adaptive being that strives for the most pleasant existence; self-consciousness provides a person with the opportunity to recognize himself in the world.
In a dream, only the intellect of consciousness takes over the reins of government for the reason that at this time a person does not act in any way, he is passive and does not need to be led somewhere. Therefore, in the process of sleep, he does not need to think about how to immediately save himself, do something pleasant for himself or learn about the environment, as it happens only in the waking state and is controlled by the other components of consciousness, that manage his behavior in this active state, when his individuality and personality are manifested.
What then happens to a person in a dream, if at that time he does not have to go anywhere, does not need to do anything for the reason that he does not just rest, but ceases to feel and realize himself?
In sleep, since at that time consciousness delegates only one intellect of consciousness, which controls the brain - a living computer, to ensure the existence of a person,, insofar as a person loses itself as a subject of action, representing only a virtual product of the implementation of the software of the intellect of consciousness, which selects options for the most effective and safe behavior a person subsequently in accordance with the information accumulated during the day with the involvement of additional information from the entire vast database (human memory).
That is, in sleep a person temporarily ceases to be himself, but becomesown reflection - a model, with which certain incidents can occur in line with the latest events in reality, and based on the results of these incidents in sleep, a person, again becoming himself in the waking state, can judge, if he wants, about the possibility of their application in his activity.
Of course, this double is not capable of thinking, that is, understanding the meaning of the goals and objectives set by a person in reality, but its virtual behavior, formed by the intellect of consciousness, is able to predict what can happen to a person in reality, based on the results of last actions of a person, since this the reflection-double of a person in sleep acts virtually in accordance with the information modeled by the intellect of consciousness in line with the tasks and goals of the past day, but only within the framework of the programs available to him.
Therefore, in dreams, a person can sometimes only contemplate the behavior of his double in different circumstances, but not think for him, since he is deprived of the opportunity to control the behavior of his own reflection.
The very double of a person in his dreams is not able to think, acting virtually within the framework of existing programs, exactly the same the intellect of consciousness, which, despite the fact that it controls the functioning of the brain - a living computer, is only able to function within the framework of the programs embedded in it, forming models in the process of human sleep to ensure the survival and optimal functioning of a person in own surrounding in the waking state, taking into account the information received during the last day.
This is how the intellect of consciousness functions in any living being, and not just in man.
In this regard, the ideas of many philosophers and scientists about the great spiritual mission of sleep and the extraordinary influence of dreams on a person have no basis, as does the opinion of psychologists that a person only does what he thinks in sleep. Apparently, they were prompted by the state of peace of a person in a dream, when he seems to have nothing to do, but you can calmly think about the future or the past.
Proof of the lack of reflection in a person in sleep is not only the abruptness, fragmentation and randomness of many his dreams, but also such a phenomenon as sleepwalking.
Apparently, sleepwalking, which manifests itself in the form of a person's spontaneous transition in a dream from rest to movement, is nothing more than a failure in the work of the intellect of consciousness, caused by random or painful deviations in the functioning of the brain.
So, a lunatic, or a somnambulist, acts in the manner of a zombie, but not at someone's suggestion, but as a result of the indicated failure, and at the same time he controls only his motor activity and even sometimes speech, without thinking about anything. If you wake him up, he cannot remember anything about his behavior at this time.
The somnambulist's actions are not motivated by anything, that is, they are not initially set by him, as if someone is leading him for some unknown purpose here and there.
Indeed, the intellect of consciousness in sleep models a person's behavior in accordance with the goals and objectives set in reality not by him, but by other components of consciousness, in accordance with programs available to it.
Therefore, if the instrument of the intellect - the brain - fails for a while, a person in sleep begins to repeat in movement or speech one or another fragment of the virtual actions of his double, modeled by the intellect of consciousness at the moment.
In itself, the loss by a person in sleep of his own "I" in the form of individuality and personality is explained by the disconnection at this time of the animal component of consciousness and self-consciousness that controls his behavior in reality in favor of the lower component of consciousness - the intellect.
Thus, the fact of separation of consciousness in sleep and along with that its unity in reality confirms that each individual consciousness is nothing but a hologram, in which, as is known, each part is a whole, despite the difference in the functions performed.
The above-mentioned fact of the different course of time for a person in a dream and in the waking state is also supported by the difference in the time intervals of the event and the vision in sleep that reflected it.
It turns out that the vision in sleep that identically reflects some event in reality flows several times faster in calendar time.
The results of studies of the duration of the visions in sleep have shown that their duration rarely exceeds 3 minutes, and often takes only tens of seconds, while the events that are reflected in the visions in sleep, as a rule, do not fit into these time intervals, sometimes taking an order of magnitude more calendar time.
Psychologists still cannot explain this fact, uttering only meaningless words about the subjective perception of images that arise in a person’s mind in sleep.
Indeed, this phenomenon of time acceleration in dreams does not fit into the scientific conception of time as an objective, constant and consistent flow of ongoing phenomena.
In particular, physics considers this progressive course of events to be a form of the flow of all various processes, or a condition for the possibility of changes.
In other words, science in its present state objectifies time, believing that all the processes taking place in the world have no effect on the monotonous, uninterrupted and constant "course" of time.
In itself, the process of the flow of dreams is undoubtedly objective, reminding of a demonstration of some event on a television screen.
But the question immediately arises: why does the interval of this supposedly objective and constant "course" of time in the process of a particular dream change so significantly for an identical event that happened in reality, since having happened in sleep the change in conditions for one and the same event, which happened earlier in reality, affected the “course” of time, undermining the interpretation of the concept of time by science?
It turns out that, supposedly, the objective passage of time is actually subjected to change depending on the change in the conditions for the flow of these processes, in particular, those that occur with living beings in sleep and in the waking state.
The fact of the acceleration of time in a dream can be quite adequately explained from the position of representing time as a product of the process of processing information received or incoming by the information processing centers from the sense organs of a living being.
Any information processing center, and in particular the brain, works according to certain programs that provide for breaks to eliminate unnecessary information, systematize and archive the information received in order to solve certain tasks with great success.
Therefore, the brain, just like any computer, having got rid of the flow of external information at night, turns out to be capable, having processed the information received over the previous day and comparing the results of this processing with the information available in memory, to develop options, or models of further behavior according to the appropriate programs. a person in reality in accordance with the changes that have occurred over the past time, together with the organization of the functioning of each cell, individual parts and the whole organism as a whole.
Incoming or already received packets of information, just as similar packets of information in a computer are displayed on the monitor screen through the appropriate blocks that convert them into a visible image, are also displayed in the same way in the corresponding centers of the brain responsible for the formation of visual images, sometimes forming an identical reflection of one or another event that happened in reality.
If we proceed from this system of information transformation, then the speed of the flow of time for each individual human consciousness depends on the volume of information (the number and content of information packages) entering the processing centers of information a person, and on the speed of processing incoming information in these centers.
Along with that, in the process of sleep, the processing of external information is no longer required, which practically does not enter the body, since the main human receptors in the form of visual and auditory no longer interact with the environment as before, thereby excluding the flow of information that previously entered through them. .
That is, in this case, the brain focuses on processing only the information that has been accumulated over the past day with possible inclusions of information from earlier receipts, without being distracted by the processing of external information, which practically does not come in the state of sleep anymore, while in the daytime, the brain was forced to work, as it were, on two fronts - to process incoming information, as well as to systematize and place it in memory.
Therefore, the power of this living computer - the brain, which is an instrument of the intellect of the human consciousness, is already spent in sleep on processing smaller volume of information, due to the exclusion of the receipt of external information. As a result, the processing of these volumes is faster. For this reason, an event that happened in reality, identically reflected in a dream, flows within a shorter period of calendar time.
In other words, the passage of time in sleep, reflecting for a person's consciousness a specific event that occurred earlier in reality, accelerates compared to the passage of calendar time.
This notable fact means that the calendar, or external time for a person, in which each person is awake, if you try it on an event that is identically reflected in a dream, does not coincide with his own time in sleep, the passage of which may differ significantly from the calendar time.
Thus, the phenomenon of sleep in itself indicates a completely objective picture of the existence both for a person and for all living beings of two types of time - the external, or calendar, in which they all are, and the own time of each living being, directly and clearly manifested in sleep, which, as it were, fits into the external time, but the course of this own time can differ significantly from the course of external time for each living being, depending on the degree of its development and on the conditions in which it is located.
If we move on to the manifestation of human consciousness in reality, then it should be noted that the relationship between self-consciousness in a person and the animal component of consciousness is quite complex and confusing. However, it seems that animal consciousness, which is mainly responsible for the adequate functioning of a person in the environment in terms of adaptability to it, relying on reason (intelligence of consciousness), as a rule, contributes to routine human activities that do not require non-standard approaches.
This kind of activity, due to its clich;, is close to the instinctive-reflex actions of animals, and therefore it is not surprising that in this case the animal component of consciousness guides a person, leaving self-consciousness in the background with its possibilities for creative activity, which are not needed.
Such repetitive activity causes addiction to it, which is fixed in the so-called habits, that is, everyday actions without much thought - therefore close to automatism.
The vast majority of people spend almost all the time of their lives precisely in such monotonous activities that do not require important decisions and abstract reflections based on the analytical and synthetic work of consciousness, that is, awareness of one’s own activity for the targeted change of own surrounding and oneself, and not subordinating to routine.
This non-initiative pastime in work and life is thus reduced to daily repetitions, forming habits, beyond which it is very difficult to go beyond and rarely succeed.
Apparently, for this reason, the famous English philosopher David Hume considered habit as the main property of every person [16, p. 69], although, of course, this is not the case, but for many ordinary people who strive only for a well-fed, pleasant and carefree life, the habit really becomes second nature.
It is this factor that explains the fact that days and years for many people merge into one stream, and a person cannot remember what happened to him ten years ago in the summer or last year in the winter or even a month ago.
Similar life does not actually require self-awareness in the form of an original design of one's own life, since it does not carry a "mass" of plans, but is based on habit. This life does not even need constant control for it by the animal component of consciousness.
Therefore, such life can be likened to daytime sleep, in which, as was shown above, both components of consciousness that control a person’s actions in reality practically do not function, transferring themselves to “sleep mode”, to use computer terminology.
For themselves, they leave the intellect of consciousness, which primarily ensures the viability of the body, and to accompany the routine activities of a person, it is quite enough to have minimal control over it of the animal consciousness and only in the smallest degree of self-consciousness to achieve sporadically some insignificant goals, what in a whole, plunges a person into a semblance of sleep, but only during the day.
In this state, a person, as it were, turns into a rational animal, looking, of course, for some profitable goals for improving the quality of his own life, but at the same time completely obeying the external course of events, all the time adapting to it in the manner of an animal.
However, a person would not be one if he "slept" all the time, that is, he used himself in the habit mode.
Any person, even the most humiliated and undeveloped, is able to recall always, maybe, the few, but significant episodes in his life. And he recalls them, precisely because in these times he acted creative: had being taken important (projective) solutions, had been surprised to something unique, had been outraged by unfairness, had being committed the fatal errors, had meetings with unusual people and phenomena, had loved, had suffered.
In such affairs it is impossible to do without self-consciousness, inasmuch is necessary to correlate with self this visible, i.e. to commensurate this visible with own abilities, will, determination, impressionability, and to speak to himself: "And I so could be. And I understand this. And I am capable to be surprised by this (to be indignant)", and to set to himself the purposes on achievement of something pleasant or – the purposes on overcoming of the appeared obstacles, but not to evade from them: exactly this process is the true expression of liberty in the person, i.e. does this being by the person.
In other words, in these episodes the person loses indifference, moves away from habits, tries to change consciously or intuitively though something in itself even to the detriment to the values recognized by him. Of course, these events cannot but be postponed in his memory, he is proud of his behavior in these episodes, or he regrets about the incident.
For this reason, we are interested in reading the exciting novels, detective stories, where continuously something occurs, mysteries arise and are solved, swindlers and villains act, property are made and then it is lost, power is acquired and disappears like smoke and, in general, rages fictional life, which so is distinguished from own "gray" existence.
For the same reason all history, described by scientists-historians (though they don't understand of this), seems to them as activity of the figures which are situated as if outside routine. These figures-leaders accept nearly hourly vital decisions for tribes and people, win battles, lose at the defeats everything, invent gunpowder and discover America, write eternally live cantatas and arias, conduct reformation of religions etc.
Naturally, these scriptures are hard to recognize as the science, the more that is possible to look at the preserved materials differently.
Thus, the "productivity" of each human life in relation to a radical change of his consciousness, as a rule, is extremely low. This circumstance is understood by individual religious faiths (Hinduism, Buddhism), which do not stop the journey of soul on one human life.
Nevertheless, religious faiths do not suspect about the true destination of this travel and do not see the true basis of Creation.
Whatever it was, but the periods of "waking up" are the most striking manifestations of consciousness in a person, that means its true free expression, often amazing of him oneself, and therefore - memorable.
Indeed, this and is true expression of consciousness in life, which along with that "is postponed" into measureless "moneybox" of a single consciousness.
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Part 6. About the origin and manifestation of personality
A person, although separated from nature, but not so much as to lose his animal essence. This essence, more precisely, the animal consciousness, manifests itself to one degree or another in each person in the form of his individuality, whereas the personality of a person is a reflection of his awareness of himself in the world as an self-made subject, sometimes manifesting himself in such a way that it seems - he moves history. There are still disputes on these issues of our existence, although the essence of the matter seems rather clear, and it is shown below.
Although the duality of the human consciousness is not much in doubt at the present time, nevertheless, when characterizing a person, most often they point to his individuality, and personality is remembered mostly when it comes to heroes, as well as outstanding figures of science, culture and great statesmen.
Perhaps for this reason, a theory even arose that it is these personalities, and not anyone or anything else, that are the driving forces of history. In particular, the British writer, historian and philosopher Thomas Carlyle, on the basis of intellectuality, began to preach the cult of heroes: “... world history, the history of what a person has done in this world, is, in my understanding, essentially a story of great people who worked hard here on earth. They, these great people, were the leaders of mankind, educators, models and, in a broad sense, the creators of all that the whole mass of people generally sought to carry out what she wanted to achieve. Everything that has been done in this world represents, in essence, an external material result, the practical realization and embodiment of thoughts that belonged to great people, sent to our world” [1, p. 7].
On the other hand, there is an opinion that this theory is completely false. For example, the outstanding Russian philosopher N. F. Fedorov did not overestimate the role of the personalities in history: “The activities of personalities create not history, but the comedy of world history. The history that individual personalities create according to the principle of historiosophism is the struggle of these personalities for the right to lead the crowd towards a goal, towards an ideal, which serves only as bait to take possession of the people...” [2, part 1, note 9].
Leo Tolstoy further belittled the personalities, who considered great people only instruments of providence, slaves of history: “A person consciously lives for himself, but serves as an unconscious tool for achieving historical, universal goals. A perfect deed, and its action, coinciding in time with millions of actions of other people, acquires historical significance. The higher a person stands on the social ladder, the more connected he is with a large number of people, the more power he has over other people, all the more obvious the predestination and inevitability of his every act… The king is the slave of history. History, that is, the unconscious, general, swarming life of mankind, uses every minute of the life of kings for itself as an instrument for its own purposes" [3].
G. V. Plekhanov tried to combine these views on the role of personality in history on some basis, pointing out the obvious contradiction and shortcomings as actions in the history of some general patterns, so only personalities: "The collision of these two views took the form of the antinomy, the first member of which was general laws, and the second was the activity of personalities. From the point of view of the second member of the antinomy, history seemed to be a simple concatenation of accidents, from the point of view of its first member, it seemed that even individual features of historical events were conditioned by the action of common causes" [4, p. 32].
Trying dialectically to combine certain "immutable laws" with a certain influence on the course of the historical process of personalities, Plekhanov puts the development of productive forces in place of the driving force of the historical process, believing that it is they "... determine successive changes in people's social relations" [ibid, p. 33], but at the same time attributes the influence on the course of historical events to special causes.
These reasons, in his opinion, are “that historical situation in which the development of the productive forces of a given people takes place and which itself was created in the last resort by the development of the same forces among other peoples, that is, by the same common cause” [ibid., p. 33].
However, these researchers of the human souls did not even try to penetrate into their depth, without which it is impossible to solve this problem, which rests on the difference between individuality and personality. And this distinction between one and the other, in turn, depends on the peculiarities of each person's consciousness. Therefore, it makes sense to show where from and why individuality arose, at least in more or less developed living beings, and only then demonstrate its difference from the human personality, which also did not appear out of nowhere, as well as show the connection between individuality and personality, since personality is not capable of forming in isolation from individuality.
At the same time, it is necessary to trace the interaction of individuality and personality, adjacent in each person, as a reflection of the influence of his animal consciousness on self-awareness and vice versa, noting the role of dissatisfaction, always manifested in both forms of human consciousness in this interaction.
The individuality of a living being is determined by its genome and the environment in which the living being is a dynamic component of this environment. Therefore, the main feature of the individuality of any living being is its adaptability, without which the possibility of survival in its own surrounding is absent.
However, individuality is a secondary feature of the interaction of a living being with its surrounding, behind which lies what compels this being to lead an active lifestyle.
The activity of living beings, unlike other objects of beingness, which are subject only to natural laws: conservation laws, the law of non-decreasing entropy, Newton's laws, etc., must be in consciousness - the only difference between living beings and other objects of beingness. Otherwise, the activity of living beings would not differ in any way from the rotation of other objects of beingness, but we do not observe this.
But the activity of living beings must be carried out by something, forcing each living being not to stand still, but to change, reacting to the circumstances of life and the environment, lowering or raising the level of this activity in accordance with in accordance with the current situation.
In essence, the active differs from the passive by the spontaneous desire to change both its surrounding and oneself for the sake of not only survival, but also for a more complete satisfaction of itself in the sensations received, unconsciously developing itself and its kind in generations.
Thus, for any living being, activity manifests itself in permanent dissatisfaction with itself, entailing the creation and destruction of the environment, in the process of which both a change in activity and a change in the carrier of activity itself occur.
This dissatisfaction drives any living being forward, reflected in unaccountable actions to overcome the incessant resistance of the environment in the desire not only to survive, but also to get to where it is warmer, safer, more nutritious.
That is, the action of dissatisfaction of the consciousness of an ordinary living being manifests itself instinctively, without an obvious goal - by trial and error, in its desire for survival, reproduction, comfort and safety. Therefore, a living, or active being strives away from what it has, to where, as it assumes, it is better than this moment, that is, more favorable.
However, ordinary creatures in the form of flora and fauna do not have subjectivity, manifesting themselves in the environment only as dynamic components of the environment that are not conscious of themselves, which, although they act, giving development to this environment, but act instinctively-reflexively, that is, their consciousness is limited to the consumption of sensations, and it does not go beyond the environment, and the development itself turns out to be very slow in comparison with conscious actions. Therefore, such an original type of consciousness can be qualified as the lowest consciousness, the only inherent in all living beings, except for man, who has a certain addition to it.
Similar behavior of all living beings in their more developed representatives is externally manifested in their individuality, the properties of which allow them to better adapt to the environment, for example, without spawning, when the vast majority of eggs die for the sake of procreation.
As a rule, it is less difficult to adapt to the environment in a group.
Therefore, the individuality of a creature has to manifest itself in the herd community of certain creatures, that is, individualism coexists with collectivism.
Under such circumstances, a living being is subject to the trend of survival and obtaining, if possible, pleasant sensations, without trying to understand where and why these sensations come from, that is, they lack reflection, and they do not need an understanding of the current time - this being is unaccountably updrawn in it like chip in a stormy stream, content only with the fact that they have the opportunity, thanks to the dissatisfaction of their own consciousness, to avoid, if possible, death and unpleasant sensations.
In other words, all these beings are tuned to the possibility of "receiving" and not "giving" according to their own understanding of reality, which is limited to their analysis of their own sensations.
The receptivity and ability to analyze the sensations, and, as a consequence, the effectiveness of their activity, is externally manifested in these beings in the individuality characteristic of each of them.
Individuality is being formed on the basis of the genotype, to which is added the impact of the appropriate environment, which is determined by the dissatisfaction of the consciousness of the individual with the existing conditions in relation to nutrition, reproduction and status in the flock or herd.
The very term "individuality" clearly indicates the main property of any individual - its egocentrism, that is, the paramount concern for oneself alone as a being who wants to preserve own sensations, mitigated, however, by the fact that the forced stay of an individual in a group cannot but reflect its attitude to the members of this group, expressed in behavior that is dictated by the group, that is, the collective consciousness.
The consciousness of this more developed individual, for example, a primate, that is, the consciousness of an animal, strives only for nutrition, its own reproduction, possible improvement of its position in the environment and comfort, using such basic properties of its individuality, developed over millions of years of evolution, as quick-wittedness, sensitivity, impressionability, decisiveness, a certain degree of sociability, the ability to pry, as well as dominance, perseverance, cooperation in actions, which in their totality, level and relationships constitute the individuality of the animal consciousness together with its acquired or genetic traits - such as appearance, temperament, adding to them In own niche of existence the life experience, skills, and the behavior acquired in community.
All these properties are present in a person for the simple reason that he is semi-primate.
However, the adjustment to adaptability in person has been supplemented by an adjustment that forces a person to sometimes get out of the flow of sensations, in particular, to the shore of reflections on the essence of this flow, gaining knowledge about the possibilities of selectively changing the course of its flow.
From here arises an understanding of the arrival of sensations in a certain sequence, which is noted by a person by the flow of time from the past to the future through the present, and as a consequence, the limited life span, but, along with that, an understanding of the various possibilities of changing this life for the better, again, due to dissatisfaction with what is.
Thus, this new creature – a person – begins to understand that the sensations can be received not only induced, adapting to their flow, but also selectively, with the help of certain levers of control of the flow of sensations, and in fact, the flow of information, giving the appropriate commands to one’s own organs and using certain improvised means. Thus, gradually, a person comes to the realization that the known flow of sensations is nothing more than the current time of life, which begins and ends in him.
On this new basis of a person's gradual understanding that he is in a time flow - not only a calendar one, but his own - which he is capable of consciously changing, which is externally expressed in constantly changing sensations, thoughts begin to arise in a person's consciousness about changing his life for the better not only by trial and error, but by his own conscious efforts to change the environment, which can extend or, alas, shorten his life, but make it more intense and interesting.
With the emergence of property, some of its owners, having received the free time for thorough reflections on life, began to think not only about its pleasant moments, but also about its meaning.
Culture appeared, technologies began to develop, science arose based on the application of new methods of management, providing surplus product for exchange and development of trade between separate specialized regions.
The relationship of individuals in the state of herd mentality also changed towards the evaluation of their own, personal existence with all the ensuing consequences. That is, a personality began to form with all its negative and positive features, at the basis of which, nevertheless, there was individuality, but the main difference between a personality and an individuality was its desire not only to take, but also consciously, and often selflessly, to give.
It is precisely this positive quality of the aware altruism, reflected in the personality, and the egocentricity of individuality in one and the same person, that began to create, to a greater or lesser extent, a tension, and therefore a motion to resolve the contradiction between them, which was carried out in favor of one or the other, but, in general, moved a person forward in his communities, developing his self-awareness and making social relations more effective and favorable for the development of society.
Be that as it may, but the individuality of a person, behind which his primitive animal consciousness was hidden, closed on sensations, did not go anywhere, and all human life began to flow in the continuous struggles of the individualism of the animal consciousness with the altruism of self-consciousness in the aspiration to receive and give in the course of conscious change of the environment, destroying it and creating new things in it, differing only in the degree of manifestation of dissatisfaction with one or another form of consciousness, which ultimately created the entire social hierarchy.
In the process of development of living beings, the adaptive lowest, or more precisely, the natural form of consciousness undergoes comparatively insignificant changes, since no being is capable of removing its main property - the instinctive aspiration for the survival, based on the original activity of any living being.
The highest consciousness (self-consciousness), which always includes elements of altruism at any level of development of a person, is the radical opposite of natural - egocentric - 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 consciously to set goals for oneself in view of certain shortcomings in own existence, which, in the opinion of this being, could be overcome, and to try to obtain implementation of the goals in actions.
All this obviously drops out of an instinctive-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 cute for the heart and mind.
It is visible from everything stated that for the living organisms there is only one opportunity to get out of existence as the slaves of sensations - more or less deliberately develop ways to change themselves, namely: at least partially to get rid of the full submission to the environment, i.e. to rise to some extent above it, and thus to gain the opportunity not only to adapt to it, but also to fit it under themselves, wondering at first how best to improve the quality of sensations, and then for autonomous reflections on the meaning of life, its curiosities and own improvement.
Similar opportunity is realized through a person, who, while remaining an animal, or a creature adaptive to the environment, at the same time acquires the ability to consciously influence the environment, thereby raising oneself above it, that is, breaking out oneself of the full adaptive slavery, and getting the opportunity through this conscious impact with the acceleration to develop own consciousness, mainly manifested through the brain, the change of which is directly reflected in the growth of the possibilities of consciousness to influence the environment, which in turn changes the brain structure, and therefore - consciousness.
In other words, a person becomes not a slave to the environment, but to some extent, a master, that is, a personality with its specific and new properties compared to an individuality.
Along the way, a person becomes more savvy that is, inventive. The laziness of primates is replaced by hard work. The ability consciously to correct mistakes develop his self-criticism and responsibility for what he has done. The desire to know the world around him forms curiosity, abstract thinking and develops imagination, which, in turn, causes speech, will and creativity to emerge during the communication.
Labor efforts contribute to the emergence of such personality traits as kindness, friendliness, empathy, compassion, mercy, sacrifice, and this is nothing but selfless care for others, that can be designated as altruism.
Along with that, such properties of individuality as quick-wittedness, sensitivity, impressionability, decisiveness, a certain degree of sociability, the ability to pry, as well as dominance, perseverance, cooperation in actions, characteristic of both every animal and a person, passed by inheritance from the individuality of an animal to the individuality of a person with almost no change.
These characteristics relate specifically to individuality, not personality, in contrast to such properties as conscious diligence or laziness, self-confidence or self-criticism, politeness or rudeness, responsibility or bad faith, conviction or unscrupulousness, which are features of a person's personality, being produced mostly by his mind, which, already being a property of a person's personality, has significant differences from quick-wittedness in its focus not only on nutrition, reproduction and dominance.
However, the main characteristic of personality is altruism, which is opposite to the unchanging egoism of the animal consciousness.
Therefore, it can be stated that in every human consciousness, individuality, which mainly reflects the egoism of animal consciousness, coexists with altruism, which underlies the personality of each person. And both of these sides of the human consciousness, mostly because of the difference in the tasks being solved, fight each other in every possible way, uniting only at critical moments of existence for the sake of survival. And the place of each person in society is determined, as a rule, by the predominance of certain properties of individuality and personality, as well as their level, which was achieved by the corresponding person.
The formation of personality, however, is based on individuality. Therefore, in particular, quick-wittedness (the natural intellect), being a property of a person's individuality, at the same time gives rise to his mind, stubbornness (perseverance) precedes and produces will, remaining also in the consciousness of a person as a feature of his individuality. It differs from the will in that it lacks the goal-setting.
The impact on the personality of individuality and a competitive environment can produce properties in it that contribute to a person taking a place in society that he does not deserve, based on the degree of his mind and abilities.
These personality traits include cunning, hypocrisy, deceit, servility, the use of any, even unworthy means to achieve a profitable or leading position in society.
All this makes the human communities extremely heterogeneous and contradictory, slowing down their development and ultimately leading to collapse, since the capabilities of a person in his communities are quite limited in consuming information flows, and when their volume is excessive for the capabilities of a person within a civilization to perceive these flows, they lead the civilizations to disintegration, but, as a rule, not completely, allowing them to be reborn on the same competitive basis of the dual consciousness.
Bibliography
1. Carlyle T. (1841) On hero, Hero-worship, & the Heroic in History. New York. D. Appleton & Co.
2. Фёдоров Н. Ф. Философия общего дела. 1906. https://predanie.ru
3. Толстой Л. Н. Собрание сочинений в восьми томах. Т. 3, часть 1. М., Лексика. 1996.
4. Плеханов Г. В. Избранные философские произведения в 5-ти тт. Т. 2. М., 1956, с. 300-334.
Part 7. About the similarity and difference between smart people and creative people.
Smart people are often confused with creative persons, whereas these creative persons may be smart or not, but they remain creative for a significant part of their lives, but people who are smart, educated, versatile, who have their own opinions on everything around them, do very often not have creativity, and are only capable of, at best, develop or support the endeavors of the creators of the new. Therefore, it would be nice to find the true foundation on which both of them rest.
As you know, the most scientists believes that the mind of a person lies in his thinking abilities, which, unlike the mind of animals, are focused on understanding the world around him, allowing a person to think rationally.
This definition, which at first glance seems quite adequate, in fact, applies only to the smart people who think only rationally, that is, they are not capable of thinking not rationally. Therefore, despite their often outstanding mental abilities, which are reflected in a wide scope and understanding of a mass of various objects or, conversely, in the deepest understanding of a separate subject, a significant amount of memory, and the speed of decisions made, they work as if within the framework of the specific programs, embedded by them in themselves that exclude the search for completely new solutions, inventions, discoveries, limiting themselves solely to combinatorics, that is, a different combination of the known.
In itself, this is not bad, since it gives outstanding results in everyday life and in technology, significantly improving and making life easier by introducing coffee grinders, washing machines, bread harvesters, fountain pens, and all sorts of entertaining games, of which the most advanced and popular is chess, the mass of the interesting literary works, etc.
Millions of outstanding, smartest, most energetic, highly educated, hardworking workers in technology, science, arts, in the service and production sectors are engaged in similar rational activities, often achieving excellent results. However, combinatorics does not allow reaching qualitatively different levels of cognition and development.
In addition, the advent of computers and the Internet has clearly shown that so-called artificial intelligence can do the same thing faster and, often, better. Moreover, this intelligence also turned out to be able to manage many complex processes more effectively than staff consisting of relevant specialists.
In other words, the activities of these smart, educated people turned out to be similar to the work of computer systems, which are also not configured to discover non-obvious knowledge.
Thus, original solutions, inventions and discoveries are provided not by the sum of accumulated knowledge, not by academic excellence, in particular, of scientists, but by the ability to attract to the search for the desired solution in the appropriate period of time some other human resources in addition to noted. Otherwise, every educated person, if desired, could become the discoverer of non-obvious new knowledge, and, on the contrary, the mass of ordinary people without special education would not be able to make outstanding inventions, which is not consistent with receipt by them of tens of millions of patents in the leading countries of the world, thereby achieving the unobvious technical knowledge.
Therefore, the mysterious process of obtaining new non-obvious knowledge in the form of inventions and discoveries not only in the technical field, but also in the field of science and culture by relatively few people was called creative.
In order to understand the difference between smart people and creative people and from numerous ordinary people (philistines), in our opinion, it is necessary to turn to the assessment of their consciousness, since the effectiveness of the manifestation of the mind depends on the level of consciousness, which is largely determined by the selection and transformation in the right way of precisely the data that lead to an adequate solution of the assigned tasks.
However, we know that the human consciousness is not unified. It contains a kind of the animal component that a person inherited from primates, and the self-consciousness that manifested itself in the hominids from which a person was formed several million years later.
True, in addition to these components of consciousness, which are responsible for the human behavior, it also has a kind of the internal computer, or the intelligence, which is responsible for the preserving and functioning the organism as a whole and each cell separately, organizing, in particular, metabolism and coordinated work as individual parts of the body, and in general. This process allows the body to be prepared for a variety of interactions with the environment, but this form of consciousness does not take part in usual human behavior, that is, in solving by him various problems and setting goals.
So, we are all in terms of behavior owners of both the animal (the lowest) consciousness and self- consciousness. It was self-consciousness that separated man from the animal world mainly by the fact that it gave him, in addition to the adaptability characteristic of all living things, which has only an instinctive-reflex form of consciousness, that helps to adapt to one’s own environment by trial and error, a speech form of communication, abstract and logical thinking and the ability to express creativity.
As a result, a person, who, unlike animals, realized his existence in the current time, gradually realized that he can not only take into account the environment, but also change it for his own needs, solving current problems and setting goals for the future, thereby significantly accelerating the passage of time of own generations, ultimately arriving at a relatively comfortable social form - civilization, having contrasted oneself with the wild world of nature.
But at the same time, a person also remained a natural being.
Thus, his consciousness began to contain both components indicated above, on the one hand, merged together in one subject, but, on the other hand, due to the different bases of these components - adaptive and logically-creative - they often do not demonstrate in the unity in own intentions, and thereby they are causing an internal struggle in the human consciousness, as a result of which one or another form of consciousness constantly or for some time comes to the fore, that is, their priorities and level may be different.
The result of such interaction, and often the counteraction to each other, is a more productive correlation by a person in his communities with the environment, since each form of consciousness knows better how a person should act to obtain the desired result in own sphere, but with disagreements that are inevitable due to different genesis of these forms of consciousness, the human behavior begins to be controlled to a greater extent by one of these forms.
Thus, similar interaction of these forms of consciousness of a person manifests itself as a new driving force for himself and his communities, more effective in comparison with the instinctive-reflex interaction with the environment of other living beings by trial and error, in which randomness rather than meaning is more manifested.
And a person gradually acquired this meaning due to the development of his governing organ - the brain, in which, in addition to the limbic basis of the natural consciousness, many other sections appeared, thanks to which a person gained the ability to think logically on the basis of associations and direct exchange of the verbal information with fellow tribesmen, and then with the help of certain media, which is currently concentrated on the Internet.
But, if the logical and abstract thinking appeared in a person due to the emergence of self- consciousness, then he could not help but stay an instinctive-intuitive attitude towards reality, which contributes to the survival of any organism that needs to act immediately, in order to, for example, it is not eaten.
Therefore, a person has not completely lost this opportunity to interact with the environment. Moreover, the help of self-consciousness to this instinctive-intuitive manifestation of the lowest consciousness made it possible for a person to penetrate into the very depths of the surrounding world through a kind of the animal insight, but on the basis of logical conclusions obtained from experimental data. But this new property, which manifested itself out of all living beings only in a person, and designated as the creativity, is distributed unevenly in people, manifesting itself with particular force in a few people, and in the rest only at the level of the combinatorics.
However, the force that drives any active being, that is, a living being, cannot exist without a source, which is an indispensable property of the active, not inherent in inanimate matter, and this source of the driving force of all living things is its dissatisfaction with others, and then with itself, demanding not only safety for life and one’s own reproduction, but also improving one’s position in the existing niche. The loss of this property or neglect of it in a constantly changing environment in living nature leads to degradation and further death of the being.
In a person, this property of the dissatisfaction also operates in the sphere of self-consciousness, forcing a person to try to use his environment for his own purposes, and the instrument of this property cannot but be his thinking abilities, which differ quite greatly among people. Therefore, the stability of society in the shell of civilization is ensured by equalizing people with uniform upbringing and education.
Nevertheless, the economic structure dictates to a society based on property relations the need to separate out various layers, the dominant of which is the managing layer, associated with ideological, judicial and security-military units, at this, the labor element in various fields of activity is divided into mental workers and others, the number of whom technological progress has gradually reduced many times as a result of the move away from purely physical efforts in the fields and factories to the management of various mechanisms and apparatus.
However, the uneven development of individual regions and the inequality of people in mental development led to the following situation.
The majority of the population, the so-called, the philistines, for various reasons, which may include a lack of education, underdeveloped social relations, a low level of living conditions, leading only to strive for survival, or a banal lack of prospects, since there are not so many “places in the sun” too much, has a low level of self-consciousness, which causes a person to focus mostly on the problems of nutrition, reproduction and improving existence in his own environment, than a person is being satisfied, without striving for more, which really turns out to be unattainable for him in these conditions.
If these conditions persist for a long time, then entire generations of such people, despite possible giftedness, are actually excluded from the process of developing self-consciousness, with rare exceptions.
Similar living conditions also significantly weaken the degree of dissatisfaction of their animal component of consciousness, which does not find mortal opponents within the framework of a developed civilization.
It is quite difficult to escape from this swamp even if you have good mental abilities, which are actually not given any use.
Nevertheless, a society in its development in the context of competition between different communities and states requires more and more teachers, doctors, engineers, scientists, managers, entrepreneurs, various service personnel, and life itself cannot do without culture and relevant specialists in it.
All such knowledge workers, of course, cannot be called intellectuals, but they still have a certain education, and therefore opinions both about themselves and about relationships, at least in their own community, albeit limited to their own specialization.
Of course, almost all of them serve the ruling class, which pays them for their work, or makes them subordinate to itself. Therefore, their freedom of expression is limited. Those of these knowledge workers who have fewer restrictions classify themselves as free-thinking intelligentsia.
Almost all rest knowledge workers, especially those whose work is monotonous and unpromising, join the ranks of the philistines, and they, as you know, are mostly interested in their own well-being, but not problems of cognition.
In principle, the mind of the knowledge workers in those fields of activity in which creativity is not required and who are not interested by the discovery of new things in itself, can be developed up to a very high degree as applied to their own field of activity.
However, their lack of interest in creativity is due precisely to the low degree of dissatisfaction with surrounding. As a consequence of this, for a significant part of mental workers, the level of both the animal components of consciousness and self- consciousness does not reach the values that require updating the environment. That is, such people, no matter what they think about themselves, belong to the conservative-conformist stratum of society, paying the attention only to themselves, and trying not to notice all the troubles and misfortunes around them, and also, not expressing displeasure in front of their superiors, despite all his antics.
In other words, this behavior of these persons is due to the fact. that their self-consciousness of relatively low level in terms of altruism is quite balanced by their animal component of consciousness, which is also a rather quite prosperous existence.
Therefore, despite often having a good education and a high IQ coefficient, these people do not differ much from the philistines in their behavior and lifestyle.
The more energetic and power-hungry part of the educated public from different sectors of the population, but mainly from the highest layers of society, is trying to break into the power elite, and really represents it to a large extent.
This attraction is most facilitated not by their deep mind, which may or may not be present, but compared with the philistines, the high degree of dissatisfaction of their animal component of consciousness, as well as the extremely low level of their altruistic component of self-consciousness.
Along with that, some of the people from different strata of society, but mostly from the cohort of people with mental work, have a high level of self-awareness, which arises as a result of the high degree of altruistic component of their self-awareness, and which they further develop in the process of obtaining knowledge and its application.
Naturally, they are not able to look without indignation at all the injustices of the existing social system, in which the bulk of the population lives in poverty and the arrogant nouveau riche bathe in luxury, humiliate everyone else not only with their own actual impunity, but simply by own presence, concentrating fantastic riches that cannot be spent to themselves during thousand lives.
Of course, these persons always think about eliminating this injustice in favor of a harmonious society, where for everyone will be equally well and pleased. Thus, the informal-intellectual opposition arises, opposing to the power elite, and not inclined to compromise with it, since this opposition considers those in power by hypocrites, scoundrels and robbers.
In addition to these persons, the people from different walks of life always appear in society, but, most of all, from the persons engaged in mental work, whose interest, in spite of everything, is focused on the pursuit of the new and unusual. It is precisely this kind of creators who ensure the technological and cultural progress of society.
These creative people, unlike philistines, those in power and intellectuals from the opposition to the power elite, are much less dependent on living conditions, showing themselves in the harshest conditions with their ingenuity, even without any education, but using their resourcefulness. At this, they may not have any special talent or extensive memory. There are many examples of such people, since it is they who take it upon themselves to come up with a way out of difficult life situations, having invented a wheel, a lever, painting the walls of caves with images of their own further actions, for example, hunting, in a realistic form, and taming dogs for the same hunting and protection.
Thus, in its pure form, the caste of intellectuals does not exist. The smart people appear everywhere from all walks of life, but, for the most part, from an educated stratum, whose representatives are not engaged in hard and tedious work.
The only question is how they show themselves and why some of them manages to come up with a phone, an automatic machine, a nuclear reactor and a computer, portray Mona Lisa ("Gioconda" by Leonardo da Vinci) and compose "Anna Karenina" (Leo Tolstoy), while others willy-nilly limit themselves to just organizational events, explaining or interpreting what others have invented, and playing chess?
The answer to this question is as follows.
Since consciousness leads a person, then his level, depending on the degree and orientation of dissatisfaction with both the animal component of consciousness and self-consciousness on the environment and oneself, is the true basis of his aspirations, regardless of external influences, in particular, education, upbringing, as well as natural giftedness.
As a result, the personalities appear in society, always overwhelmed by a deep sense of dissatisfaction in relation to their environment, which comes to them from the lowest consciousness in its aspiration to creation of big conveniences to existence. However, this individualist feeling is combined with their highest consciousness, the dissatisfaction of which by insufficient public comfort, development of science and art, reaching high degree, altruistically demands to extend achievements of a civilization and culture to all.
But, at this, the lowest consciousness dominates, because the activity of these individuals 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 prefers non-standard life situations owing to rejection of only formal-logical approaches to life - such a life for them is boring and meaningless, like working on a conveyor for tightening nuts.
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 these beings with great success, if, of course, they 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 activities are very mediocre both in terms of the quality of everything they produce, and due to lack of experience and frequent laziness, and sometimes stupidity and ignorance; but defeats especially do not disturb them. It is pleasant to them to use own abilities, often - very mediocre (graphomaniacs) for receiving result without special effort of own mind.
And they fall back into the old ways, like the card player who cannot move away from the card-table.
Nevertheless, creators of the unobvious new is situated always among them as in the field of technologies, and culture.
Thus, for this kind of the creative figures one of the main developmental incentives emerges - the aspiration to get out of a routine due to search the interesting, meeting the available expectations of this creative person.
In other words, any creator person is sickened by what is, and the cause of this state is permanent dissatisfaction with himself and those around him in the current circumstances.
Naturally, in this case, a person seeks to begin to search for what lack yet, what has not yet been passed, that is, to get into those changes, which will bring, perhaps, something pleasant or maybe not, but - certainly new: will reveal some secret, will distract him from the abominations of life, that is, will attract a person exactly their differences from an everyday routine, and, perhaps, will bring to the essence of things and phenomena.
It turns out that behind the interest there is always dissatisfaction with the present, and the interesting is the product of the interest.
A satisfaction is sought in any interesting, but it is never definitively because, having stopped on one, you can lose the rest, which cannot be allowed, otherwise it is not possible to get new satisfaction in another interesting, and even itself discovered interesting is not able to bring full satisfaction due to its discrepancy with an initial image attracting to itself.
The emerging proportionality of the human interests and abilities under favorable conditions can produce personalities capable of revolutionizing both science, economics, and culture.
Thus, if to the core of such creative personality education and talent are added that resonate with her interests, then active talents are obtained, of which, of course, there are relatively few, since such coincidences do not happen so often.
But also quite often, although not comparable to the number of the philistines, there are people endowed with extraordinary intelligence, speed of reaction, excellent memory and the ability to make adequate logical conclusions. It was this kind of the mind, and not another, called intelligence, that became possible to measure using the appropriate test for intelligence, which was understood as the level of mental development. For this, it was used was used the so-called the intelligence quotient (IQ) was used, which was first introduced into use by the German researcher Wilhelm Stern in 1912.
This coefficient IQ (intelligence quotient), according to a number of scientists, quantitatively shows the level of the mind, in comparison with the level of the mind of the statistically average person. A statistically average person is one who has the same age and development as the person, whose coefficient is measured, that is, IQ shows the correspondence or deviation of the level of the mind from the average.
In fact, this test is not able to show the level of the mind in terms of the giftedness of a given person, which does not lend itself to any technical measurements, but it quite adequately reflects the amount of memory and operating speed in terms of the quick-wittedness. In this regard, this test is really applicable to the characteristics of the mind of the sufficiently educated people who do not have creativity like artificial intelligence, but who, like artificial intelligence, have good short-term memory, the ability to logical conclusions and an adequate presentation of certain judgments.
The basis of this kind of mind lies, just as for the mind of any person, the degree of manifestation and direction of dissatisfaction of the animal component of consciousness and self- consciousness on the environment and the person himself.
It is quite curious that the degree of dissatisfaction of the animal component of consciousness for such “intellectuals” is not much higher than the degree of dissatisfaction of the animal component of consciousness of philistines - rather weak, and, moreover, oriented, like theirs, as a rule, towards their own well-being.
As for the degree of dissatisfaction of their self-consciousness, it is higher than that of philistines, but, nevertheless, it is significantly lower than the degree of dissatisfaction of the self-consciousness of the creative people, supporting the orientation of the dissatisfaction of the animal component of consciousness towards the same personal well-being, while the dissatisfaction of the self-consciousness of the creative persons is directed towards the public good.
For this reason, these "intellectuals" lack a passionate desire to learn new things and persistence in discovering it, although many of them work in the field of science and may have certain abilities.
The absence of this kind of desire cannot but lead them, in particular in science, at best, to test, substantiate and further develop new ideas and phenomena discovered by the creative people, but often in order to strengthen their own status and well-being they try under various pretexts or using connections, or a superior position to cling to the discoverers or simply to imitate the creative activity.
This kind of “intellectuals” can indeed be very smart, possessing developed logical thinking, good memory, the ability to instantly navigate and coherently express certain judgments. Therefore, they feel great teaching children, youth and students. There are many of them among cultural figures, whom they try to lead or at least mentor artists and writers, not understanding their own limitations, but making up a fairly large army of the so-called intelligentsia in developed countries, although they prefer to call themselves by the intellectuals.
All these persons may be interested in a particular activity, have good mental abilities in terms of logic, have a strong will, abstract thinking, excellent memory, great and varied experience and even some giftedness. But a lack of creativity, but creativity by itself is based on a correlation of a high degree of dissatisfaction of the animal component of consciousness and almost the same degree of dissatisfaction of the altruistic component of dissatisfaction of self-consciousness, can raise these "intellectuals" in terms of cognition only to the level of combinatorics, as well as a sensible explanation of what has already been discovered or invented by others.
Since the brain is the most effective instrument of the human consciousness, in its structure one can find something, that will confirm that a particular person belongs to the smartest, but not creative people.
Relatively recent studies of the human brain have shown that multiple (up to 40 times) differences in the morphofunctional centers of the brain may well create the inability of a significant number of people to think quickly and creatively, especially since the combination of brain characteristics that provide, in particular, a high degree of creativity or even quick wits, doesn't happen that often.
Thus, the structural features of the brain allow to link them to separate types of consciousness, which not only indicate the inequality of people in their mental, creative and emotional abilities, but also make it possible to demonstrate their belonging to various social groups, one way or another influencing the course of development of civilization.
In particular, from the side of the genomic features, insufficient development of DNA loci can have a certain impact on the desire for creativity, which turns out to be also insufficient, although this genomic feature does not affect the ability of logical thinking, memory, quick-wittedness and speed in making adequate decisions, which and shows the IQ coefficient, which can be high specifically for people who do not have a desire for creativity.
In addition, a sufficient amount of the hormone of joy (dopamine) also does not contribute to the manifestation of the creative efforts with the adequate results, although it does not interfere with the logical thinking.
The size of the frontal lobe, which is responsible for the abstract and creative thinking, in such “intellectuals” is of the ordinary sizes, as is the lower parietal lobe of the brain, which is responsible for mathematical and spatial thinking.
However, areas of the brain that are related to logical thinking, such as the left prefrontal cortex, left temporal lobe, and left parietal cortex, may be more developed in these smart people compared to others.
Externally, all these properties of consciousness for the smart, but uncreative people are reflected in such properties of individuality as a high degree of quick-wittedness, excellent memory, an average level of sensitivity, impressionability, determination, the ability to pry, dominance, perseverance, as well as such personality traits as the ability to think associatively and at the same time logically, sufficient volitional qualities. But their interests are more related to finding their own well-being, and the desire for knowledge is mostly associated not with the process of cognition, but with the acquisition of a higher status position in society.
If we compare these external features of the consciousness of such smart people with the external features of the consciousness of the creative people, then the latter, in addition to those features indicated of one level or another, have necessarily a high degree of the ability to pry on the part of individuality, reinforced on the part of self-consciousness by an equally high degree of curiosity, manifested in the formation of interests in the new and unusual, and their natural abilities, if any, are consistent with the public interests.
The noted combination of traits of individuality and personality of specific persons with developed logical thinking, but not inclined to creativity, indicates that from the deep side of their consciousness the system-forming factor is a combination of dissatisfaction of the animal component of consciousness, close to the average degree, coming to them from the limbic structure of the brain, with an equally average degree of dissatisfaction of their self-consciousness.
As a result, these “intellectuals”, who are well aware of their creative impotence, do not suffer from an excess of altruism in their own self-awareness, and therefore, with rare exceptions, serve the powers that be, receiving corresponding bonuses, and in science and culture they, as a rule, play leading roles, thanks to the properties of own calculating mind, which is not scattered on energy-consuming creative fulfilments.
For the creative people, from the deep side of their consciousness, the system-forming factor is the combination of the maximum possible degree of dissatisfaction of the animal component of consciousness with a high level of altruism of their self-consciousness, the dissatisfaction which by the insufficient social comfort, the development of science and culture, requires spreading the achievements of civilization and culture to everyone.
Unfortunately, over time, these creative people quite often lose their creative potential. This is especially noticeable in culture - the creativity of writers shrinks, artists is repeating themselves. This phenomenon is explained not by any significant changes in their deep consciousness, but by the fact that with age, the number of neurons in the brain, including the departments responsible for the creative process, decreases, connections between the corresponding neurons are disrupted, and thus the capabilities of the brain decrease. There are countless examples of this. Such people, of course, want to return to creativity, but they are no longer able to do this, and as a result they fall into the category of simply smart people, since sufficiently extensive connections that ensure logical thinking are more likely to be preserved.
In particular, Albert Einstein was unable to discover or develop anything significant over the last few decades of his life, spending most of his time engaged in politics and social activities. In his declining years, Leo Tolstoy mainly has composed religious and quasi-philosophical treatises, as well as the instructions for the common people and criticized the government.
Of course, there are exceptions, for example, Leonardo da Vinci, whose brain structure apparently did not change significantly in old age and productive connections between neurons was preserved, was still working at the age of 64 - three years before his death - on the painting “John the Baptist”, and later was engaged in architectural and construction design in the area of the Chateau de Chambord in France.
As for the smart people with a penchant for logical thinking and a high IQ, they are not able to move into the stratum of creative persons, no matter how much they want, precisely for the reason that, from the root side of their consciousness, the system-forming factor is a combination of dissatisfaction of the animal component of consciousness, which is close to the average degree coming to them from the limbic structure of the brain, with an equally average degree of dissatisfaction of their self-consciousness. And this factor allows them, at best, to shuffle the known, that is, to engage themselves in combinatorics, which is especially typical for scientific research, in which millions of highly educated scientists take part, but only a few make discoveries as well as epoch-making inventions.
Part 8. Whether it is worth being “treated” for stupidity!?
Whether there is a purpose in existence of blockheads? Probably, they represent the transitional stage to more developed mammals, but, nevertheless, in further blockheads don't leave them.
Many prominent people were being surprised at the enduring human stupidity, and even left interesting notes, though not about themselves, but about their friends, and even wrote whole treatises about this known phenomenon, which, nevertheless, unclear for them from where undertook - because at animals and plant stupidity is missing.
It follows that stupidity is a purely human feature, and its source is not the animal or plant worlds (fauna and flora).
Paradoxically, all the persons recognized as great were at the same time decent fools.
Alexander of Macedon, despite the obvious stupidity of this enterprise, tried to conquer the whole world, but, having received a misfire in India, was upset and died very young.
Napoleon, mindful of the fate of the aforementioned Alexander, confined himself to Europe, although slightly affecting Africa and the Middle East. But a change in quantity does not mean a decrease in stupidity, and its end was also untimely and sad.
About omissions of Karl Marx, which involuntarily were confirmed by Lenin and Stalin, only the lazy or illiterate do not know. Their obvious stupidity, however, gave hope for many, which also does not indicate the mind of these many. However, hope quickly gave way to disappointment, but the invariable stupidity of the crowd will still never change the belief in a better future, which in fact will always remain beyond the horizon.
Philosophers-orthodoxes, as a rule, beat the air, inventing any nonsenses which are difficult for checking, summoning, nevertheless, respect from educated, reasonable, and thereof limited, that is silly public which, naturally, with awe perceives their ideas, which are coming down, in fact, to fight for all good against all bad.
The masses do not heed the prudent advice of the orthodoxes or simply do not notice them, instinctively feeling their stupidity, but, nevertheless, by virtue of their own stupidity, they nevertheless fall into the trap of already cunning politicians-deceivers who promise a land of milk and honey in the near future, if a little to tolerate as well as smite the enemies who can always be found.
True, it was precisely the deceivers-politicians drink the pleasant jelly, rejoicing at their own difference from the broad and stupid masses of the working people. However, these not less silly liars do not understand that similar feeding up to the glut is one of the main properties of monkeys. Therefore, both politicians and all those in power do not differ much from primates, which, of course, is a shame for them, but a fact.
However, there are also people noble.
Here is Socrates - and behaved correctly, and spoke often truly, trying to move fellow citizens in the direction of truth and justice. Stupid, but cunning fellow citizens did not like it, and they forced him to poison, so as not he did not get in everyone's way. Alas, Socrates's stupidity was that he has confused himself with a society that had not yet matured up to him.
History convincingly showed that not only Socrates, but also others - clearly noble people, apparently out of stupidity, were greatly mistaken in the effective implementation of their own nobility into the masses, who, however, responded to their ideas differently, but even in the best case, understanding of these ideas was distorted, and at a convenient situation they would have begun stealing again.
All persons of science also did not possess and now do not have a great mind. Otherwise, they would not try to uncover the secrets of beingness by considering, analyzing and classifying facts, which can be done endlessly without much sense, since they all the same won't manage to go beyond limits of own sensations and own brains. But they are faithful in their tenacity to reveal the secret of beingness precisely because of stupidity, because, firstly, the faith has no relation to science, and secondly, they won’t be able to look into the beyond, just like they cannot, looking at themselves in a mirror, to glance on the reverse side of this mirror.
In contrast to science, priests proudly exclaim that thanks to faith, they and their flocks every day in prayers manage to look into the otherworldly, calling it God. Actually, the priests and for themselves, and all rest, owing to own nonsense and ignorance of crowd, just fooling the heads, since, by their own words, it is impossible - neither to see, nor comprehend God, who is the inexpressible. However, the similar stupidity gives a lot of useful to the priests – the power over crowd and pleasant wordly life on the levies from the faithful, and to crowd of believers significantly facilitates life, allowing to move away temporarily from all struggles of life into the virtual world of angels and archangels.
People of art have always been considered by the rest of the population as fools precisely because of this unworthy in the opinion of any sane person occupation, which, as a rule, did not give a good income and all time forced artists, sculptors, poets and other people of art to humiliate themselves before the powers that be, but, nevertheless, interrupting from bread to kvass with rare exceptions. Examples of this can serve Leonardo da Vinci and Michelangelo, who the entire life humiliated themselves before tyrants, Mikhail Lomonosov and Alexander Pushkin, who composed the laudatory odes to tsars, the magnificent ballerinas and actresses, compelled, in addition to their main occupation, to be concubines of aristocrats or wealthy merchants. This list goes on and on. Therefore, the stupidity of actors and artists who go to such costs of their own dignity is obvious, since they could not come up with anything else for themselves.
There is nothing to talk about the crowd of philistines. It is not for nothing that they are compared with rams because of a lack of independence and, so, those who are easily amenable to the exhortations of any sweet-talking goat.
However, stupidity is multifaceted, and it, as seen from the above, although to varying degrees, but, nevertheless, covers the entire population.
In particular, there are very positive fools who all adult life directs themselves on the invention of "bicycle". Most of these persons has no deep mind and broad knowledge, but their stupidity such is, that all of them are equally directed on inventing something new and unusual, suffering in this case the permanent failures, but not losing optimism to death. Nevertheless, some of these rather broad creative masses are “get out into the people”, coming up with really something useful. It was this relatively small cohort of foolish inventors that ultimately created and continues to move our technological civilization forward, having come up with everything from a wheel to rockets and the Internet, from paintings on a wall to a television screen, from writing texts on papyrus up to e-books, etc.
That is, there are suckers in society, always overwhelmed by a deep feeling of dissatisfaction in relation to their environment, which comes to them from the lowest (natural)consciousness in its aspiration to creation of the biggest conveniences to existence. However, this individualist feeling is combined with their quite high level of self-consciousness, the dissatisfaction of which by insufficient public comfort, development of science and art, reaching high degree, altruistically demands to extend achievements of a civilization and culture to all.
But, at this, the lowest consciousness dominates, because the activity of these individuals are manifested mostly instinctively, without much reflections, with a minimum of reasonableness, while giving, nevertheless, the most creative persons from all living.
This category of any community prefers non-standard life situations owing to rejection of only formal-logical approaches to life - such a life for them is boring and meaningless, like working on a conveyor for tightening nuts.
True, there are not so many talents among them, but this does not depend on education and upbringing, but on the size of individual fields and subfields of the brain, as well as their combination - not too common - favorable for certain types of the creative activity.
However, the specified combination of both types of consciousness at them, irrespective of existence of talents and abilities, steadily attracts them to creative activity.
They always try to create, often forgetting about rest.
Grafomanians write, artists draw, sculptors sculpt with varying degrees of success, composers mix sounds to achieve a somewhat interesting combination, inventors and innovators of all kinds create new devices, programs, receiving, however, often the same bike, but all they and other creators of the new or unusual, despite the mostly depressing results of their creative efforts, don’t want to join the ordinary civil “swamp”, being intoxicated by the apparent for them the transformation of the world and society, especially that the civilization level, indeed, is growing both culturally and technologically thanks to the efforts of representatives of their company, and not someone else.
Naturally, they are proud of this, and if suddenly, for reasons beyond their control, these creative ardor is withdrawn, then life loses all meaning.
There is also one more category of the most culturally advanced simpletons- humanitarians, as a rule, well-educated, quick-witted, rather energetic, and therefore perfectly aware of the injustice of social relations, when which for the most part sheer dullards or bloodthirsty bandits rule the rest.
These informal intellectuals, pursuing basically the goals opposite to the goals of the representatives of the power elite, are forced to appeal to the people, proving their rightness and anti-people of the elite-oppressor, which, in turn, must justify itself and stigmatize by shame of the rotten informal-dreamers who can only speak, not rule and predominate.
I.e., under informal intellectuals should be understood as not indifferent people of intellectual labor, intellectuals of various kinds, as well as relatively few representatives of the rest of the population who managed to somehow rise in their self-consciousness to the level that dictates them an aversion to the immoral and self-serving behavior of the power elite.
Informal intellectuals have the hope of reorganizing society in the direction of harmony, which means, for their reasons, achievement one fine day equality, fraternity and at the same time liberty, without understanding that liberty always resists to equality, justice, destroying any stability. But this hope for harmonious world order can never disappear in their blissful consciousness: they as true humanists, are not capable to believe that horrors of our world cannot turn into prosperity of each person and all mankind eventually.
In other words, the monkey essence manifests itself in them in this kind of mentality, when they cannot resist the aspiration, built, as it seems to them, on iron logic, based on direct vision, which presents for them beingness with a clear disproportion, and they are sure, that the correction of this “incorrectness” is a law of social development, without understanding that immediate vision, even if framed in a law-based form, does not coincide with the true state of affairs: in particular, the benevolent idea to eliminate the flagrant contradiction in society, making it so that there are no rich and poor, seeming absolutely true, leads to complete absurdity and cataclysms of various kinds when it is realized, that is, all their efforts turn to dust, since such reforming never succeeds - society automatically returns to its previous - antagonistic order.
Nevertheless, the informal intellectuals do not calm down, but their obvious stupidity, on the other hand, turns out to be positive, maintaining constant tension in society, and thereby expressing in open form one of the driving forces of social development.
The informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant higher consciousness, - have never joined and will not join to the hypocritical and self-interested governing elite of the state. Already reached level of the highest consciousness, putting material benefits on the last place among life values, will not allow them to commit similar. Therefore, they will always expose the unscrupulous, hypocritical and thievish individuals in power of this world, to fight for the rights and civil liberties of workers, involving them in this fight as much as possible widely.
The struggle between them. when the passive behavior the most part of the rest of the population, occurs continuously with the dominance of a more energetic governing elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.
Thereby, the people, willy-nilly, are involved by energy of this struggle into a forward motion, which can also be evolutionary at the consent of the power elite with the opposition from the nonconformists-intellectuals to certain compromises in the interests of the working masses, but it can jump into a different course if there is no such agreement, which is reflected in the public consciousness as a clear injustice, transforming into a more or less successful attempt to remove the ruling elite from power upon the occurrence of suitable conditions.
At first glance it seems that these informal intellectuals are definitely the most intelligent. And this is true, but, alas, at the same time they are fantastically stupid, since the main thing in their hearts and minds is actually by nothing really backed up the belief in creation thanks to all-people efforts, supposedly in accordance with open by them - also by stupidity and thoughtlessness – the "laws" of social development, that is, by the purest linden, absolute harmony on the planet - a kind of earthly paradise, where everyone will be rewarded according to his needs. How only to know the boundary of these needs-appetite?
But paradise does not arrive in any way, bringing grief to their hearts, but the stupidity of informal intellectuals has no boundaries, and they continue their noble activity, although the most energetic of them, like Lenin and Mao Zedong, did a lot of work without getting what they were looking, having exterminated along the way tens of millions of people who have treated very skeptical about the ideas they were tried to bring to life.
And still, it is necessary to decide somehow on a happy condition of stupidity, which at the same time can bring many troubles as it is visible from the above, to anyone, despite of powerful intelligence or its absence.
In essence, stupidity can be defined as an inadequate reaction to what is happening, as a result of a person’s falsely understood or underestimated situation, which, of course, can happen to everyone, and which can lead both to fatal results for a given person and his environment, and simply to mockeries over the blockhead, who is creating God knows what.
In our opinion, stupidity is manifested in the borderline state of consciousness, that is, in a relatively narrow field - between the instinctive-reflex (animal) consciousness and self-consciousness.
Self-awareness is a property that is available only to a person. It distinguishes any person - regardless of his intellect - from animals with projective thinking thanks which the person can break out of the environment, consciously changing it and oneself - and not only for utilitarian purposes, while the animal consciousness requires pleasant food and strives only for dominance to acquire the best conditions for life and reproduction, but only according to standard tracing papers in the form of instincts and reflexes, and awareness themselves as self-valuable subjects of activity does not appear in animals even when the reaction to what happened leads them to injuries and other negative consequences, but is taken into account subconsciously, passing into the generations with the formation of additional instincts and reflexes.
A person, since he has two states of consciousness, thereby receives a conditional field bordering between them, unlike animals, although consciousness is indivisible, but, nevertheless, each of both of these noted states of consciousness can manifest itself to a greater or lesser extent - to varying degrees of influence on each other. In this rather “narrow” field, a person is also capable of acquiring ideas and drawing up projects as products of self-consciousness, but, being under the strongest pressure of the animal consciousness, he, like animals, is subconsciously sure of the correctness of own actions and direct vision, not understanding that he has already gone from the natural environment to another, where, in addition to tactics, a strategy with appropriate assessments and, at least, analytical and synthetic thinking is required, and where instincts and reflexes (animal intelligence) cease to work adequately in accordance with incoming requests within the framework of the artificial sphere of self-consciousness, reflecting the moral and cultural rules of the human hostels, not just the natural environment.
Therefore, the reaction of a person who is in such a borderline state of consciousness, which can be both short-term and very long, as a rule, does not assumes the verified actions within the cultural environment, in particular, the analytical and synthetic brain work or due to a lack of time for reflection, either poor intelligence, or ignorance, or adherence to traditions that are currently unfit, or under influence of extraneous hindrances, etc.
The impossibility of exercise of the verified acts within the frameworks of the cultural environment leads to their replacement with acts according to reasons of animal intelligence in this occasion, leading the person to actions, disproportionate to the cultural environment, but quite efficient with position of the animal consciousness, however - inadequate, that is, stupid from the position of an outside observer of the same cultural environment. Although sometimes the subject of action understands his stupidity and tries to disguise it with a different degree of success.
Someone can quite often get out of this semi-animal state, containing a lot of tactical tricks and cunning twists, but there are not too many of them. Most are being limited to the framework of habits and faith, living in a half-sleep life in the manner of a sleepwalkers, “preserving” themselves in endless dullness and mental laziness, doing about the same thing every day.
Although, in principle, the developed self-awareness makes it possible quite often to distance oneself from a dull, semi-animal existence; however, the animal essence of man is not asleep, throwing even the most intelligent and discriminating, for example, into the arms of passion and unpredictable acts, stupider than that cannot be.
Thousands of novels have been written about this. Partly very interesting.
So, if someone thinks that progress is purely a matter of the clever persons, then he is deeply mistaken, since they are often more stupid than everyone else. It's not so simple, because stupidity captures all sectors of society and all individuals - the question is only in the degree and place of the individual.
The most sophisticated clever people - mostly men of science, how is believed, for the most part, - are only cunning and well-educated deceivers who, by their stupidity, are not capable of coming up with anything original. Therefore, they only classify and frame what was invented and discovered by others - relatively by the small-minded creative people who, without going into deep analysis, for the thousandth time, after fruitless vigils and many mistakes, finally reach something new and valuable, which is immediately picked up by academic wiseacres, often attributed to them, and replicated for mass consumption in one volume or another.
Truly, it seems that mass diverse stupidity moves the world.
Otherwise, there would be no depriving of property leading to wars, contentions, quarrels and to the similar nonsenses demanding more perfect weapon, solid economy, a great number of obedient soldiers, etc., i.e., after all, gives the start to the development of technologies that, as a result, attracts also the general growth of economy. In a word - everything for victory for a fun and comfortable life. The world simply cannot stand still under the onslaught of the permanent stupidity of the entire aggregate of individuals, which, as can be seen from history, leads to a rather intensive civilizational and cultural development.
Philosophers and sociologists are trying rather clumsy to justify the need for all these troubles - from wars to poverty, which do not directly bring anything good, but are repeated over and over again. They invent all kinds of cycles, socio-economic formations, hostel laws, moral principles, etc., presuming among them a significant role for the personality in history.
But what role can there be here? With such personalities and such crowd, there can only be a story by dunces, which is progressing and, perhaps, itself is surprised at what is happening on a similar idiotic background.
But it is necessary to be fair.
Progress even among community of lazy and spiteful fools, whom only circumstances force to earn on livelihood, - otherwise they would continue to tear bananas and figs from the branches - is impossible to deny.
And it means that to progress nonsense not the hindrance, and here excessive mind (and respectively the excessive nonsense permanently inherent in this mind) can do much more troubles, up to elimination of almost all population for the sake of an interesting scientific experiment.
Therefore, "nature" does not produce know-all scientists-experimentalists in large numbers, and, moreover, their actions carefully are controlled by the ordinary fools in power- there are no others in this place who do not want to lose their acquired prosperity and power for the sake of some experiments.
As a result, the world still somehow exists, but on the brink: the last effort of stupidity in the person of know-all scientists-experimentalists, aimed at transferring almost all management and various types of organization in production and other economic activities to artificial intelligence, can deprive of work almost all population and what this population will do then with all his stupidity in total free time? In all likelihood, it can lose its last mind from idleness, if the next zigzag of stupidity does not help to get out of this peak position.
But while the world is holding on, and, quite possibly, because there are enough conservatives-blockheads in it.
It also makes sense for the order in the distribution of mutts to allocate several their main groups.
Feeble mind (obtuseness), as a result of the underdevelopment of certain parts of the brain, complicating an adequate reaction to what is happening, and thereby leading to actions that are disproportionate to the environment, that is, stupid.
Feeble mind (ignorance), caused mainly by difficult living conditions and hopelessness, for example, chronic poverty, monotonous work for survival, etc., which aren't allowing to the person to reveal.
Philistine stupidity.
It captures many comparatively well-off and quick-witted people who consider prosperous existence to be the most important thing in life, which is banal, as simple as possible, and does not require serious analytical and synthetic brain work, making a person stupid by actual inaction of brain.
This kind of stupidity actually deprives the philistines of independence, making them susceptible to outside influences, in particular, various religious denominations and sects, as well as politicians and other fine talkers, and thereby deprives the possibility of a full, that is, creative life, which is impossible without risk, and requires maximum emancipation of consciousness, that is, liberty.
Stupidity as sister of obstinacy.
This kind of stupidity rests on tradition and conservatism, effectively blocking development. However, it also prevents excessive civilizational variability, preventing the progressives from tearing themselves too far away from the masses. This kind of stupidity is inherent in almost all people, especially philistines, with the exception of creative individuals whose stubbornness, in spite of everything, is oriented in the opposite direction - to the permanent search for a new for the purpose of the fastest replacement by it former that too is silly. But one stupidity counterbalances another.
Stupidity of creative personalities as originals.
This stupidity is also expressed in the fact that they only and do, that all time are wrong, because in a hurry to catch the unknown, and knowledge and experience is not enough. And yet sometimes they are lucky (then they call it intuition, or insight). And they continue to make mistakes and work on mistakes, achieving, but massively very rarely, results, that nevertheless spur civilization to the culturally and technologically progress one way or another.
With all this action, with rare exceptions, a mutt does not notice his own stupidity. And this is quite natural, since he is a fool.
But - not all - the fools in pure form! Some parasites notice their own stupidity, and try to consciously disguise it.
With all this action, with rare exceptions, a mutt does not notice his own stupidity. And this is quite natural, since he is a fool.
Stupidity parasitic.
Such here persons represent pretty extensive group of the most cunning fools - deceivers-parasites, making ranks of swindlers, the powers that be, politicians, businessmen, bankers and other crooks. They perfectly realize their intellectual limitation, that is dullness, and extreme immorality - inheritance of lazy, but cunning and resourceful monkeys. They, like all parasites, but. with varying degrees of success substitute their own stupidity with highly intelligent advisers and assistants, as well as by their own energy, attentiveness and cunning, that is, creating a false opinion about themselves, but actually trying to deceive everyone. As a result, they provide a very comfortable life for themselves and their offspring, despite own mental and cultural squalor.
So stupidity in the form of a low intellectual level, as well as deficiency of self-awareness, expressed in the absence of self-respect, with a high level of dominance, which allows them to look back at themselves and control your own shortcomings, well known to these parasites, combined with a good pragmatic (animal) mind - cunning, gives them the opportunity to successfully parasitize the rest of the population.
Actually, cunning - their second nature. Using it, they is quite successful on the general background of the rest, generally passive population, can ensure the best food, the greatest possible comfort and the best conditions for reproductions. All else interests them a little – typical semi-animals with a human appearance: cunning, insidious, but silly as aspire not to heights of culture and human spirit, and to the most primitive – in effect, monkey life that doesn't provide development of society and by that - themselves. Though, perhaps, they like to be semi-primacies.
For “rulers” and those in power, good is only that which is pleasant and useful for themselves. They despise others, but consider them necessary creatures, which it is desirable to use to maintain own wonderful existence.
However, the awareness of their own original stupidity and animal nature always worries them, especially since competitors do not yawn and they need to constantly uphold, as is the case in the animal world, a busy niche of power and privileges.
But cunning and stupidity are not able to adequately rule the world, just like an outstanding mind, due to their own limitations both in the perception of signals coming through sensations and in the processing of information entering into the brain.
Therefore, civilization develops according to objective laws, the main of which is the struggle of natural (animal) consciousness with all its egocentrism, and self-consciousness, the most reference the altruism is basic of which.
This desire for universal justice is pleasing to almost everyone, but, being ordinary stupidity, often leads to sad consequences for the population, but at the same time it contributes to social turbulence, preventing the human race from stopping in its development.
Stupidity as the utopianism of the humanists-intellectuals.
The dream of self-awareness with its altruism in a basis, in its most prominent representatives - from Plato and Campanella up to Lenin and Mao Zedong, is aimed, in fact, to equalize all this totality of individuals, heterogeneous in its abilities, intellect, interests, character, the level of development and education.
It is clear, that it is even theoretically impossible, but want to. And the stupidity of these outstanding fighters for universal happiness is manifested in the form of a desire, as a rule, to forcefully plunge this motley crowd instead of the contentions, habitual for it, into some blissful harmony for everyone to achieve permanent homogeneous happiness, which in reality will never come because a person is not a frog, suitable for life in a stagnant swamp, even from pleasant jelly.
These opposite aspirations of both forms of consciousness cannot but give rise to accelerated forward movement of human communities within the framework of civilization, but - to a certain limit, beyond which the limitations of the human psyche on the adequate perception of information lead to an information collapse, after which a new round of similar civilization develops on the wreckage of previous achievements, firmly forgotten.
Part 9. What role does inequality play in human communities?
Is it possible to equalize everybody in the aspiration to build a fair society or is it impossible? What role does inequality play in society - is only negative? In which sectors of society there is practically no inequality?
It is curious that for several thousand years both the oppressed people and the progressive part of intellectuals, starting with Plato, fought in every possible way to establish a fair social system based on the equality of everyone, but to no avail.
Nevertheless, no one particularly doubted the possibility of establishing equality, since coups and rotation of managerial personnel seemed to clearly show that there was not such a big difference in the mental abilities of individual representatives of these personnel, with rare exceptions, such as Tamerlane or Napoleon.
So, it went right up to Karl Marx and Joseph Stalin. The last tried to really bring Marx's ideas to life to establish a truly just society for several decades.
What happened in the end, we are well aware of.
The idea of universal equality and building a just society failed miserably for a reason of the self-refund of socialist countries to the fold of capitalism without the objection of the peoples of these countries.
But everything is not so simple, because the representatives of the power elites, who control directly or through their managers the course of events in states, are indeed approximately equal in their energy, quick-wittedness, sensitivity, impressionability, decisiveness, the degree of sociability, the ability to pry, dominance, perseverance, the cooperation in actions, which in their totality, level and relationships constitute individuality, and they also cannot do without life experience, some skills, a certain degree of abstract thinking, the ability to communicate in the form of articulate speech, will and even a certain amount of creativity. True, the latter is more manifested in the intrigues, wars and intricacies of politics. Otherwise, these figures would not penetrate into power structures and they would have to do other things, but it is more suitable for them, like all animals in the pack, on the one hand, protruding their merits, on the other hand, derogatory behavior in front of higher ones, without which they will not be able to approach power and, moreover, will not be able to strengthen in it.
In addition, all these representatives of power, identical in their desire to stay in power by any means, are so, willy-nilly, busy with their affairs in the struggle for it and strengthening in it, that they somehow have no time to engage in specific organizational affairs or think about the suffering from the position altruism, which they don’t need due to the specific nature of things in this jar of spiders. Therefore, we have to hire managers, whom they entrust with specific affairs, but strictly control them and quickly change them at the slightest deviation from the desires of these power-hungers.
All of them are equalized in their qualities due to the content of their activities, which mainly boils down to the seizure of power, its retention, as well as leading the country's population to obedience mainly by deception and small handouts. They change places with each other in power structures, but, nevertheless, mostly remaining in them and even dragging their, most often mediocre offspring into them. That is, this activity does not make it possible to unfold to the abilities that they may have, due to monotonous classes to deceive the population and the search for methods of holding power as long as possible, as well as rather rapid degradation both mentally and emotionally precisely because of the self-centered and adaptive basis of their activities.
Looking at this audience, you involuntarily come to the conclusion that it would be nice to remove them from the stage altogether, or really equalize them with everyone else, at least in terms of income.
So, it is not at all surprising that the constant struggle of both the masses and the best representatives of the intelligentsia to equalize everyone on the basis of the slogan of the struggle for fairness in view of the constant contemplation of this domineering public, which, however, is not distinguished by thoughtfulness.
But, after all, bad luck, nothing happened to this equalization earlier, and it does not work now. And all these cunning, selfish, vile and completely deceitful parasites turn out to be unsinkable for some reason.
Therefore, it makes sense to try to find out the root cause of this circumstance, as well as the results that come out of it.
***
The development of all living things depends to a large extent on randomness, which manifests itself in the influence of the environment surrounding it on the genome of a living being, as well as in the form of errors in the process of RNA replication and recombination.
As a result, genome mutations that occur can affect a living being either fatally or by developing it towards more successful adaptation to a changing environment in all available ways, manifesting itself in a variety of forms.
It is known that the living organisms, unlike nonliving ones, have a set of characteristics: metabolism and energy, the ability to grow and develop, reproduce, and maintain a certain composition. In addition, they are characterized by the presence of a self-regulating metabolic system, and they have the ability to accurately reproduce their own metabolic system (DNA replication, its template copying and specifically determined synthesis of enzyme-proteins).
Strictly speaking, this development of the living beings within the framework of adaptation to the environment no longer occurs entirely accidental, but under the influence of the factor of activity inherent in every living being, which specifically comes down to a kind of the automatic correlation of oneself with the environment due to the constant entry of data from this surrounding through the senses, which are processed in the appropriate center or centers, providing information on how to apply to this environment in order not to perish, and also, if possible, to improve one’s position in it.
In other words, this active and almost constant correlation of oneself with the environment occurs due to dissatisfaction with what is, in order to try to get into more acceptable, safe and, possibly, convenient conditions for existence and reproduction.
Similar aspiration is characteristic of all living beings, in contrast to inanimate objects, due to their ability to receive, process, use and transmit information, which, in particular, is reflected and accumulated in the genome of each cell of the body, gradually complicating and consistently changing the entire organism, creating different types of living beings depending on conditions, in which they are located, with one or another ability to develop due to the inevitable dissatisfaction with what is available for the sake of, perhaps, something better - warmer, more pleasant, nourishing, safe and conducive to reproduction, but in conditions of constant competition, consisting mainly of eating each other.
Thus, it is characteristic of living beings, in contrast to inanimate objects, that in them, thanks to the specified perception of information, a combination of the unforeseen, that is, random, and a very definite dissatisfaction with the present of one kind or another.
In other words, randomness and determinism in the form of the certainty of actions are the basis of the existence of every living being, since it is inevitably exposed to the influence of its own surrounding.
In particular, the knowledge of laws by a person, which are by no means comprehensive, is not able to eliminate this basis, but at the same time, the certainty of the human actions, unlike other living beings, does not depend entirely on his environment (the exceptional adaptiveness of these beings), but it also depends on his knowledge, mood, sympathies, fantasies, sensitivity, degree of prudence, will, curiosity, interests, creativity, goal setting and other properties of his self-consciousness, which may be opposites to the usual focus on adapting to the environment.
In more detail, this state of a person in comparison with animals can be characterized as follows.
***
Ordinary living things, based in their actions on instincts and reflexes, and consuming only sensations, are apparently limited in the consumption of information flows and their own fullest expression.
In other words, evolution integrally represents the gradual accumulation of diverse, more or less complex living beings, appearing and disappearing in the course of natural selection over billions of years. These creatures are characterized by complete unity with the environment, that is, they are not able to independently separate from it precisely due to the fact that the program of actions recorded in the genes of each living being determines it as one of the dynamic elements that make up the living environment, and the only support of this being is instinctive reflex activity, but not consciously-targeted effect on the environment and oneself.
This idea can be understood by analogy with the operation of a computer in accordance with various programs, the introduction of which changes its properties, but which the computer is not capable of generating on its own, since it does not interact directly of its own will and considerations with its own environment, that is, consciously, but is a tool of its owner, which he can turn on and off.
If we nevertheless allow the emergence of such independence, then the absence of similar transformation, for example, in chimpanzees over millions of years, whose genome differs only 1% from the human genome, becomes inexplicable.
As an example of such a change in the genetic program, we can note the emergence of certain zones of the human cerebral cortex in contrast to animals, in particular, the zone responsible for the function of human communication. namely: correction of the FOXP2 gene allowed the hominid at one time to make the sound communication they had more articulate, unlike animals [1].
However, a person, having separated from the animal world, at the same time could not help but remain in it for purely physiological reasons.
As a result, a being gradually emerged with dual consciousness and, accordingly, a brain that was changed in its structure compared to its animal ancestors.
One part of this brain retained the characteristics of the animal brain with its egocentric focus primarily on one’s own survival and dominance using instincts and reflexes, the other, having changed in volume and structure, allowed a person to go beyond just instincts and reflexes towards project-target thinking and altruism based on abstract-figurative and at the same time logical thinking, which allows, in its specific combination, to make creative decisions.
Confirmation of the emergence of these abilities only at a person was shown by recent studies of the brain, according to which it became clear that this kind of human cognitive abilities are provided, unlike animals, by the presence in the brain of areas that are capable of not only receiving and transmitting information, but also creating new information based on received information.
In particular, compared to monkeys, the number of convolutions in the human brain, which provide a greater degree of molecular activity in the communication connections between neurons, has become much higher.
Everything else: the ability to labor together with fellow tribesmen, coherent speech, creativity, interests, curiosity, etc., is developed as a result during a certain and relatively not very long period, fixing the symbiosis of the lowest (instinctive-reflex) together with the highest (consciously-targeted) forms of consciousness and body, thereby producing a developed mind, strengthening self-consciousness, as well as producing a driving force for the accelerated development of new creatures and their communities due to the antagonism that has arisen between the lowest (animal) and the highest forms of consciousness [2].
In other words, the additional program, which has been introduced into the genome in some way, marked the beginning for emergence of a few million years ago of the prototype of a person in the form of several variants of hominids, who were capable to understand themselves, i.e., to determine own ego, and thereby, are able to switch to some extent and to initiatively-target behavior. These prototypes of a person were being changed a few million years in accordance with the natural selection and, partly, the conscious selection in the course of another interaction with the environment in comparison with apes: their brain have increased, inasmuch was necessary to solve the complex problems of a reorganization of an environment by means of instruments of labor, hunting, a household etc.; their extremities have changed (hindquarters have being adapted primarily to walking, because of the wandering way of life of hominids, having turned into the low extremities; forelimbs have being adapted to the manufacture of artificial tools of labor and handling with these tools); larynx has being transformed into the direction of the highest fitness to the sound verbal communication, that significantly has increased the efficiency of collective action during hunting, cooking, raising children and so on.
Representatives of the biologists-evolutionists consider that the happened changes are the result of the random mutations.
This statement in itself is a highly controversial for a variety of reasons.
First, the mutations before emergence of a prototype of the person were manifested and acted only within reflex and instinctive activity of the living beings, and they aren't capable to lead away these beings beyond limits of similar activity for any period of time.
I.e., the random character of mutations means for the living being an opportunity only to adapt to the environment, but not a possibility to go beyond the environment limits.
It is senseless for this reason to consider mutations as the major through factor, which has led finally to transformation of a bacterium into the living being, which is largely outside nature – to the person.
Nevertheless, the evolutionists insist on this - exaggerated - role of chance, refusing to understand that a source of emergence of self-consciousness can't be a natural (random) set of such program into a genome, which gives not the best adaptation of the living being to the environment, but, on the contrary, in the end provokes as a result aspiration to complete separation of the living being from nature.
The mutations in the living organisms are manifestation of interaction of organisms with the environment, i.e. with other organisms and inorganic compositions. By means of this manifestation the organisms enshrine in the programs, which are written down on protein compounds in a genome, of a positive reaction for themselves of this interaction, got as if accidentally. However, this "random character of the event" for the living organisms isn't casual at all, inasmuch the difference of the living organisms from the lifeless complexes consists in ability to search of the most acceptable conditions for themselves by means of trials and errors due to the constant striving of a living being for a better arrangement in life, reflected in dissatisfaction with the present, which the inanimate is not capable of.
Therefore, each positive random change, which is reflected in structure of a genome, means the accumulation of number of these spontaneous "search" changes, inevitably leading with achievement of a certain limit to the qualitative changes of the organism. However, any natural processes have natural borders, consequence which is the fact that transition of quantitative casual changes into qualitative structural transformations is closed in the established natural frames: in this case - within reflex and instinctive adaptive actions of all organisms, that represents the only possible manifestation of consciousness at the level of casual changes (mutations), consequence of which is only search of more acceptable conditions for existence by method of trials and errors.
This manifestation of consciousness is the only possible, thus, because usage of new communications by an organism, positive for reproduction, in effect, means the gradual formation of only “conditioned” reflexes on the remembered irritation, reflected on the phenotype.
On the one hand, the similar phenomenon has no relation to an arbitrariness, and it cannot be classified as purely coincidental.
On the other hand, consciousness of a live organism at this level of development, i.e., in the presence of the program capable to initiate only reflex and instinctive actions, in itself isn't capable to move to a new level of consciousness, which differs in ability to free expression of itself, i.e., to the independent and initiative transformation of what is present into what is absent, but wants to have.
Therefore, the selection on the basis of random variations of code of protein compounds and the corresponding formation of set of genes which in turn can give millions of additional protein connections, , and the number of variants of interaction of these protein complexes increases up to astronomical sizes, is capable to give only a basis for introduction of the program, which opens a possibility of an exit of this most perfect, but still purely natural being, on other level of consciousness, allowing to this being to turn from a natural being partly into the entity outside nature.
Probability of a random selection out of existing billions of variants within any conceivable term of one compact program for consciously-target activity of the being, in this case, a highly developed primate, is close to zero.
This factor in itself, apparently, means an artificial way of the installation and fixing of the new program in this set of genes with billions of options of programming, what senseless evolution is not capable of.
Randomness and the highest consciousness (consciously-target expression of consciousness) are antagonists in the respect what, if the subject, having the highest consciousness, is mistaken, then he will be is capable to understand the mistake and to correct deeds, significantly having accelerated own advance on the way of development, while the random is some kind of edge of consciousness, presenting the essence the lowest part of consciousness. Consciousness uses the random if it doesn't know what and how to do at this level of development, but, accepting randomness in attention, though and slowly – with kickbacks and zigzags – nevertheless moves ahead.
Randomness, more tending towards chaos, isn't capable to be a reliable support for a structural order, breaking its all the time. Therefore, giving continuous changes to the living environment, it promotes the continuous destruction of the prevailing order, forcing the living beings to obey to itself completely, especially without reflecting. The basis of this is reflex-instinctual mechanism of action, which is the same for all ordinary beings.
However, it is required to Creation both destruction and more or less successful creation which can satisfy consciousness, having given an incentive to its development by removal from senselessness of existence only on level of consumption of sensations.
Thus, in Creation the most succeeds concerning the acquisition of meaning implications in conjugation them with sensations is only who can figure how more effectively to destroy or create something.
This can be facilitated not by random procedures and not by some kind of order, the indispensable condition of which is stability, but only by creativity and self-activity, which always lead to a relatively rapid achievement of the expected or unexpected result, harm, benefit or even a small meaning of which can only be understood by a being with these properties, that is, a self-conscious being.
This means that the certainty of action, or the determinism, expressed in dissatisfaction with the present, characteristic of all living beings, in a person is complemented by initiative and creativity within the framework of already realized dissatisfaction with the present.
Therefore, no one and nothing is capable of creating and destroying most effectively, except for a subject who has both consciousness at the level of sensations and self- consciousness.
Thus. the appearance of a being with two levels of consciousness as a living and freest representative of the active, effectively forming an environment (beingness) from the passive for oneself in Creation, that is, the pearl of beingness, is an inevitable manifestation of the active (consciousness) among the passive (inanimate).
***
Since consciousness acquires its greatest expression in the brain of both animals and humans, in so far it is there that the differences between them manifest themselves in the weight of the brain itself and in additional structural sections of the human brain responsible for the articulate speech, associative thinking, and proactive and creative activity with the acquisition of new knowledge and so on.
However, the variability of the brain itself, the results of long-term mutations, heredity, diseases, certain external factors, such as climate, mixing of different races or tribes, developmental delays caused by the outlying location of some communities, lead to significant differences in the structure of the brain of individual people, both according to the size of certain sections and subsections of the brain, as well as the formation of additional sections of the brain.
The number of molecular connections between neurons can also differ significantly, especially since the continuous change of trillions of emerging and decaying connections between neurons of the human brain by electrochemical means, in contrast to electrical impulses used in computers, leads, among other things, to significant deviations in its structure.
As a result, the brain of some may have sections that allow a person to think not only variably, but also to show considerable mind, up to a high degree of creativity, while others may have a high degree of altruism, or, conversely, increased egocentrism. It may also differ in memory capacity and other individual features.
According to the latest scientific data, the differences between the extreme variants of the quantitative variability of individual fields of the neocortex of the frontal region are approximately 300%, the parietal region - 40%, the limbic and inferior parietal regions - 200-800%, the quantitative differences in the subcortical centers of the brain reach 150-370%, which involves countless options for individual behavior.
The result of this variability of the brain, when the number of neurons in the same brain structures of different people can vary by 15-8 times, is the uniqueness of each person and, accordingly, the possibility of unique ways of developing specific solutions and ideas.
In particular, the famous scientist in the field of brain research S.V. Savelyev believes that the main source of the personal uniqueness is the subfields of the fields of the cortex of the hemispheres, which leads to a misunderstanding among people of the inner world of each other, especially since in part of these subfields centers are concentrated that determine individual character features, habits and innate human tendencies. More than 40-fold quantitative differences in morphofunctional centers of the human brain create such changes in human behavior that cannot be compensated for by education or upbringing, which leads to the emergence of insurmountable barriers between people. And this circumstance is aggravated by the fact that the cerebral cortex can consist of small and larger cells [3].
Alas, these differences in the morphofunctional centers of the brain may well create the inability of a significant number of people to think quickly and creatively, especially since the set of brain characteristics that provide, in particular, a high degree of creativity or even quick wits, is not so common.
Therefore, most of the population poorly perceives and understands incoming information, and some are not at all capable of learning, even to the point of dullness, showing indifference to everything that happens.
Of course, this is not always due to flaws in the structure of the brain, for example, the small size of a number of parts of the brain responsible for the rapid and efficient processing of incoming information, and due to the fact that this information or is practically absent, as is the case on the outskirts of civilization, or these flows are insignificant or largely falsified, and also because of the fact that the vast majority of people have no time to think creatively - they are busy all day only feeding themselves and their own family, and they cannot get an education worth a lot of money and thereby escape from the shadow of problems only of survival.
Be that as it may, the positive structural features of the brain regarding the abilities that a person can show constitute a natural talent base in different fields of activity, on the basis of which they themselves will be able to prove themselves, or these talents will be identified in one part or another of the community.
In addition, the structural features of the brain allow them to be tied to certain types of consciousness, which not only indicate the inequality of people in their mental, creative and emotional abilities, but also provide an opportunity to demonstrate their belonging to various social groups, which are especially significantly affecting the course of development of civilization.
Moreover, in the course of the development of civilization, which arises only at the appropriate level of human self-consciousness, a person in his communities begins to try not only to use the environment quite consciously for his own purposes, but also draws attention to himself as a phenomenon that can change in its intentions completely arbitrarily, then raging, then benefiting, then destroying everything around, then spiritualizing him.
Similar contradictory being in its various "copies" in its dual consciousness has already got out from the purely biological unhurried evolution, which is based on the genome mutations and the dissatisfaction of the natural self-centered consciousness, but this being has got out from it only partially - in its self-consciousness, capable of arbitrary thinking. However, this same consciousness remained in its animal form the same predatory, malicious and ungrateful.
As a consequence, the peculiarities of the consciousness of specific people, manifested in the innate characteristics of the brain and the developed social instincts of a competitive society, involuntarily force them to be distributed into separate groups in which these characteristics find the most effective use.
That is, within the framework of civilization, it is no longer predominantly the purely biological slow selection of the evolutionary type, based more on chance, also characteristic of the animal world, that begins to operate, but the conscious or not the extraction from the general mass of the population of those persons, who due to the innate qualities, as well as emerging interests and favorable circumstances, are more of all, gravitate to those activities that most satisfy them.
There is a kind of the extraction from the total mass of the seemingly homogeneous population of those persons whose dissatisfaction with surrounding finds support both in itself and in external circumstances.
The above illustrated the fact that the brains of some people may differ from the brains of others more than significantly. The situation and the situation occupied by a person can change noticeably in a competitive society.
As a result, extraordinary people seek to use both their extraordinary qualities and the situation for their own benefit. And this promising benefit for such original persons is manifested for them in accordance with a certain combination of the deep egocentrism of their animal component of consciousness and the altruism of self-consciousness in three main positions: the aspiration for power, the aspiration for fairness, the aspiration for new.
By itself, this extraction of persons within the competitive society (civilization), unlike the world of animals, begins to quickly change this new education due to the introduction by them of cultural and technical innovations in the space of permanent conflict situation of confrontation between those in power and the opposition to it.
Thus, competitive human communities (civilization) fall into the space of the accelerated development, i.e., own time of civilization is significantly being compacted in comparison with the previous one.
This kind of the extraction invariably produces groups that are relatively few in number compared to the general population, but that most influence the development of society as a whole, namely:
- a layer of creative people ensuring the cultural, scientific and technological development of civilization;
- the power elites governing in communities of any type;
- the informal opposition, counteracting any power elite.
It should also be noted that the rest of the population, engaged in ordinary work both physical and mental in the spheres of various professions, is not inclined to lead a nervous life of the layers that somehow participate in the development of civilization. Most of it is concerned with banal problems of survival, and the rest prefer to achieve comfort and advantageous positions in the structure of society, interspersing the pleasures of a pleasant pastime with equally pleasant connections with the opposite sex, trying in every possible way to remove the creatives and other smart guys who interfere with this process.
But they are unable to cope with these troublemakers, as evidenced by the development of civilization, paradoxically providing these at best neutral mediocre with more comfort and a range of pleasures.
However, in the environment of this ordinary population there is always a reserve for updating the decreasing of developing layers, since extraordinary persons appear in it necessarily, who are bored to lead such a monotonous life within the framework of nutrition, reproduction and rest, since they have the ability to do this, thus saving civilization from stagnation, although for periods the philistines manage to suspend development, but, in general, it goes with acceleration, which we observe, until the accelerating own time of civilization leads it into the point of singularity and the corresponding collapse [4].
***
As for the creative personalities, the effective manifestation of creativity in a person requires such traits of individuality traits as not bad quick-wittedness, sensitivity, impressionability, decisiveness, an ability to pry, dominance, perseverance, and such personality traits as a high degree of curiosity; not necessarily, but preferably, a clear head; knowledge corresponding to awakened interests; strong will; some financial support; not too bad memory, as well as certain innate abilities, corresponding to public interests and the current situation; free time, but formal education is not necessary, since self-education exists.
However, the main system-forming factor for creativity is a deep-seated feeling of dissatisfaction high enough level, which comes to people mainly from the limbic structure of the brain, which forms its basis, common to all animals. It provides those aspirations of consciousness that are focused only on nutrition, reproduction and the creation of greater convenience for one’s own existence due to the initial egocentrism of natural consciousness demanding to dominate where there is such opportunity.
Along with that, this deep-seated feeling is combined with the altruism of their self-consciousness, the dissatisfaction of which with insufficient social comfort, the development of science and culture, reaching a high degree, demands that the achievements of civilization and culture be extended to everyone.
This very feeling of altruism is formed in the human brain, apparently, in the supramarginal part of the frontal lobe of the brain, weakly marked in monkeys, which is also responsible for the manifestation of self- consciousness and communication with fellow tribesmen, including speech, thanks to which Neanderthals already showed concern for helpless fellow tribesmen who are unable to obtain food on their own [5, p. 592].
But in this case, the properties of individuality, determined by the animal form of human consciousness, dominate, since the activity of these people manifests itself mostly instinctively, without much thought, giving, nevertheless, the most creatively active persons from all living.
Although, of course, a significant role in the effectiveness of creativity is played by a kind of resonant coincidence of the interests of a given subject of activity with his natural abilities, reflected in the design of the brain, as well as the ability to use the insight procedure, which provides a break from known ideas to new knowledge and approaches.
Nevertheless, the noted combination of characteristics of individuality and personality of persons, which is based on a pronounced egocentrism of the animal consciousness in the combination with a level of altruism of self-consciousness, close to it, regardless of the presence of talents or even the abilities, invariably attracts them to creative activity, although it does not always give a positive result.
However, such traits of personality and individuality for some persons as the quality of mind, curiosity, will, diligence-laziness, self-confidence-self-criticism, politeness-rudeness, responsibility-dishonesty, conviction-unscrupulousness, as well as quick-wittedness, sensitivity, impressionability, perseverance, decisiveness, one or another degree of sociability may experience significant fluctuation, affecting, in particular, in the effectiveness of activities of the creative personalities.
It is also very possible that the relatively high efficiency of the cognitive activity of creative individuals is influenced by the development of DNA loci from the side of genome characteristics, since disturbances in them lead to the development of schizophrenia and autism [6].
n addition, as recent studies have shown, the effectiveness of cognitive activity is affected by a lack of dopamine (the hormone of joy), which suppresses seemingly useless neural signals, which allows you to find yourself in the field of non-standard connections and unusual relationships when searching for solutions to problems.
The effectiveness of the creative activity is significantly influenced by the phenomenon of innate photographic memory, which allows one to reproduce the past with absolute accuracy. The brilliant innovator Nikola Tesla and the outstanding composer Sergei Rachmaninov had such a memory. A high degree of activation of the posterior parietal cortex is responsible for this ability to process visual signals for long-term retention of images.
The corresponding parts of the brain, highly developed, can create the effects of long-term memory of images, which is important for painters; sound memory effects, which composers and conductors cannot do without; the effects of preserving and distributing aromas and odors, which is inherent, for example, in perfume creators and wine producers (sommeliers).
As for more specific examples of the influence of brain structure on creativity, it can be noted that Albert Einstein's brain, dissected after death, was distinguished by the fact that its part - the inferior parietal lobe - responsible for mathematical and spatial thinking, was larger than its average size. In addition, the density of neurons in it was above average, which, together with the developed corpus callosum, suggests an active exchange of information between the hemispheres of the brain.
A recent study of the skull of the brilliant mathematician Rene Descartes also showed a larger size of the frontal lobe, which is responsible for abstract and creative thinking, compared to its usual size.
The greatest probability of a rather vivid manifestation of creativity in people, even without the presence of pronounced abilities in them, is found in support of the above considerations about the dominance of self-centeredness in creative persons, in the case of an increased degree of connection of their aspirations and interests with the limbic component of the brain, which controls the instinctive actions of a person [7].
At the same time, the effectiveness of the creative decisions and actions depends on the capabilities of the brain neocortex and the manifestation of certain abilities, as well as the social altruistic orientation of a person, without which instinctive behavior acquires a purely negative color of inadequate actions, for example, in the field of crime or goes towards the lust for power in its various forms.
***
If we characterize the power elites in their manifestation in public life, then the creatures, that make them up, are the most amenable to natural attraction to the best adaptation to the environment in their desire to survive and create the most suitable conditions for reproduction and food, encoded in the genome.
In other words, altruism is practically absent from their self-awareness for various reasons. It can be drowned out by circumstances that dictate that for the sake of survival or for a large reward it is necessary to completely lose a sense of dignity and begin to obey any superiors without question. But for the largest ranks in the power elite, another additional basis is also characteristic, consisting in the underdevelopment of the supramarginal part of the frontal lobe of the brain, responsible for the manifestation of self-consciousness in terms of altruism, which manifests itself in the ease with which they start as feuds among themselves, so and wars for this or that prey or simply for maintaining their own power, despite all the troubles and sacrifices befalling society.
Therefore, the consciousness of representatives of the ruling elite of any type of society is reflected on such properties of individuality as a sufficient share of quick-wittedness; sociability up to servility; a tendency to deception in the form of distortion of information and dexterity in its presentation; acquired professional skills; as well as on such personality traits as a sufficiently strong will; self-confidence; unscrupulousness, expressed in cunning and treachery, as well as a significant share of irresponsibility, expressed in experiments that seem beneficial to themselves, but clearly harmful to the population.
As a result, these subjects gain an advantage over the rest — the more inert members of the community in the form of ordinary people, highly moral intellectuals of any kind, and other members of the population who are sluggish or preoccupied with other matters, and who are not able to deftly push aside or slander their opponents, as well as really enjoy the humiliation of the lower ones, and at the same time endure mock from the side of own bosses.
Their personality is significantly reduced, since altruism, that is, kindness, friendliness, empathy, compassion, mercy, expressed in disinterested concern for others, is practically not characteristic of them.
They compensate a lack of mind by involvement of numerous advisers, but, because the decisions ultimately has to be made by them, so far as they, as true creators of own happiness, at first consider them from a position of the personal (corporate), but not the public good with a lurch towards retaining power, gaining a greater degree of their own domination and the acquisition of all sorts of benefits, littering, besides, the leadership of the various managing and economic structures with own mostly mediocre offspring.
From the point of view of the structure of the brain, such amazing lust for power, combined with a hidden disregard for morality for certain individuals, is explained to some extent by the dominance in their consciousness of animal self-centeredness as a result of the increased influence of the limbic complex of the brain, which controls instinctive actions, and a certain inhibition of the altruistic part of self-consciousness, which is influenced by underdevelopment they have the supra-marginal part of the frontal lobe of the brain, which is precisely responsible for kindness, friendliness, empathy, sympathy, mercy, sacrifice, selfless care for others [5, p. 592].
As an example of inhibition of the altruistic part of self-consciousness, reflected in the frontal part of the brain and a high degree of egocentrism, expressed in a high degree of dominance, reflected in the increased influence of the limbic complex of the brain, one can cite the results of dissection and study of the brains of Lenin and Stalin, which were of normal size and weight (1330 grams) without signs of any structures conducive to the manifestation of both genius and a high degree of altruism.
It was the lack of altruism of self-consciousness that contributed to the use of the power they had to achieve clearly dubious goals - to control the course of history without regard to colossal and, for the most part, futile human sacrifices, while not disdaining to use various and often murderous intrigues in order to maintain their own power. Moreover, they both made a mistake, which consisted in their undoubted belief in the equality of all people, on the basis of which they wanted to build a harmonious society called communism, where all cultivated, educated and well-fed people, without exception, would solve exclusively creative problems. Both of them did not think about the fact that a person, to the extent of his individual and personal characteristics, may not want anything, because he already has everything, and fall into marasmus instead of development.
***
In contrast to the power elite, in the course of social development, a kind of the informal opposition automatically appears in all developing communities.
This opposition has nothing to do with the official opposition, and its representatives can be found in all strata of society, and they are characterized mainly by the following.
The informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant higher consciousness, expressed in a high degree of altruism of their personalities, - have never joined and will not join to the hypocritical and self-interested governing elite of the state, especially since they are characterized by a sense of self-esteem that does not allow them to please their superiors.
In other words, the already achieved level of higher consciousness, expressed in the altruism of their personality, does not allow them to commit mean deeds, putting material goods in the last place among the values of life. Therefore, they will always expose the unscrupulous, hypocritical and thieving powers that be, fight for the rights and civil liberties of workers, involving them in this struggle as widely as possible.
The struggle between them when the passive behavior the most part of the rest of the population occurs continuously with the dominance of a more energetic governing elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.
A people, willy-nilly, are involved by energy of this struggle into a forward motion, which can also be evolutionary at the consent of the power elite with the opposition from the nonconformists-intellectuals to certain compromises in the interests of the working masses, but it can jump into a different course if there is no such agreement, which is reflected in the public consciousness as a clear injustice, transforming into a more or less successful attempt to remove the ruling elite from power upon the occurrence of suitable conditions.
Thus, the informal intellectuals are characterized by such features of individuality as a high degree of sensitivity, impressiveness, the desire for communion with the masses, the ability to pry, but they are not too often decisive and quick-wittedness.
Their personality is also largely the opposite of that of those in power. They are convinced that they are right in the struggle for the people's good, but they are not always critical of their ideas, which are mostly utopian. They are ruled by altruism. Therefore, most of all, they care about the good of the people, which, however, they do not really understand, since they unite this disunited and contradictory community into a single whole, presenting this whole as the oppressed, who must defeat the oppressors and rest on this in the goodness of the earthly paradise finally achieved.
Of course, such unproductive actions in relation to career, and often life, should be based on a rather significant basis, except for disgust with the actions of authoritarian or democratic rulers and their environment.
And this foundation, as well as their opponents, seems to be in the same marginal part of the frontal lobe of the brain, which should be developed in them to a greater extent than in the rest of homo sapiens, not giving rest for these noble altruists, which are forever defending the weak, oppressed and offended by one or another injustice.
In addition, recent experiments have shown that some degree of altruistic behavior is determined by the activity of neurons in the anterior cingulate cortex, which is responsible for decision making and the ability to experience emotions. That is, this part of the brain is not activated if it is intended to make an effort for one’s own benefit, but it is activated if with a corresponding emotional uplift in the case of not strengthening one’s own well-being, but for arranging well-being of those suffering from it. In addition to this neural activation, it was determined that in altruists the region of the superior and inferior temporal sulcus of the brain was more activated than in egoists.
Confirmation of this kind of altruistic behavior of these mostly nonconformists is their confidence that the decisive factor in social evolution is not the struggle for survival, but the struggle for existence in the form of cooperation and mutual assistance. That is, their consciousness is dominated by a purely altruistic component of self-awareness, which dictates to them, first of all, not dissatisfaction with their own life, but the desire to establish universal happiness and well-being without any restrictions associated with intellectual or social inequality.
At the same time, the predominance of altruism in self-awareness is also determined by the fact that the connection of their aspirations and interests with the limbic component of the brain, which controls the instinctive actions of a person, is significantly weakened. As a consequence, the egocentrism of their consciousness is not able to prevail over altruism in this regard.
Therefore, despite any logical arguments, they believe in the inevitable victory of reason in this unjust world, if to fight for it with all their might with the scoundrels in power, striving to establish a society harmonious in all respects, so consistent with their benevolent mind, but the trouble is that the mind of the overwhelming majority of people is tuned primarily to their own well-being due to the not so significant share of altruism in their self-consciousness, judging by the behavior of this majority at all times, and society as a whole does not in any way succumb to the efforts of these noble people to transform it, so obvious to them, towards goodness, responsibility, well-being, justice, universal love for each other and the satisfaction of all the necessary needs of life equally.
Again, these noble people apparently were not sufficiently aware of historical examples of what happened over time to smart, capable, enterprising or simply wealthy people who seemed to have everything for themselves and for their offspring.
It turns out that these conditions are completely insufficient for long-term development even in such well-maintained niche.
Pedantic German statistics of the lives of the families of these remarkable people in relation to their reproduction showed the insufficiency of either talents, wealth, intelligence, or a favorable environment for life to give the will to life and development to the heirs of these progressive subjects.
As examples of an unfavorable development of events for the heirs of these wonderful people, we will give the following statistics.
At one time, Reinbmayr studied the genealogy of 70 outstanding and even talented people, selected at random, and found that half of them did not have children at all, or at least sons, and the other half of the male line died out in the nearest generations [8].
In the free cities of Germany, families of honorary citizens also gradually died out. In particular, Augsburg had 50 honorary surnames in 1368, a hundred years later only 13 of them remained, and in 1533 there were only 8. This year an additional 42 new surnames were elected. Of these surnames, after a hundred years, only 19 remained, and of the old 8, only 6. The same thing happened with Nuremberg: of the 118 honorary surnames that existed in 1390, by 1490 only 49 remained, and by 1511 - only 37 [9].
Until now, scientists are speculating about the reasons for such sad statistics, although the reason is obvious - development, including normal reproduction, loses its “strength” not only in the number of offspring, but also in their quality in a field where there is a minimum of collisions, struggles, playing out passions that occur due to the presence or emergence of various unevenness and contradictions, including the inequality of opportunity, as well as the inequality of abilities, will, curiosity, envy, stupidity and other human qualities mentioned above, which are not inherited, and the basis of which is dissatisfaction with what is, manifested through the brain, and not through the body. It is this main property of the activity of a living being as a thinking being that stimulates its development, regardless of position, kinship, talents, degree of intelligence, stupidity and everything else.
All this was recently confirmed by experiments with rats, which were placed in ideal conditions with complete “harmony” for them. As a result, they quickly lost the desire to reproduce, and then perished prematurely.
It should also be noted that dissatisfaction in sensations and thinking of both animal consciousness and self-consciousness over time automatically equalizes all people in their aspirations, despite certain shortcomings and advantages acquired or present from birth, turning excess into disadvantage due to a decrease in the degree dissatisfaction, and lack, on the contrary, leading to excess due to an increase in the degree of dissatisfaction, producing a kind of fluctuations that, on the one hand, locally slow down development, but, on the other hand, just as locally, but with an extension due to population growth, spread it to everybody over time just as automatically, no matter how offensive it may be to the smartest and most advanced, whose descendants most often lose existing or mined, disappearing as a result, moreover, the above combination of properties, which creates, in particular, creativity, or entrepreneurial properties are not so common due to their extremely rare combination and, as practice has shown, it does not pass to descendants in its former form, apparently, largely due to the variable structural organization of the brain, which for this reason cannot be externally controlled by any selection resembling the selection of dogs by breed.
Along with that, albeit in a relatively small number, but, nevertheless, instead of departed talents, or just enterprising people, people always appear who are also able to be creative and enterprising, that is, they potentially have the necessary properties. It is they who save society from stagnation, which, again, demonstrates the intention of consciousness to use a person for own change and development. That is, this change in people in the course of a particular selection process does not occur simply in relation to circumstances that develop against the will of a person, but for the sake of a larger and more diverse change of consciousness in them by gradually expanding the layer of the persons capable, in particular, of the creative actions who previously could not show their abilities due to focusing on the struggle exclusively for the physical survival.
In other words, the degeneration of some creative, educated and enterprising part of the population is adjacent to the general growth of creative, educated and enterprising segments of the population in the dynamics of the development of civilization and the population growth that has been going on for several thousand years to this day.
Therefore, to deny progress in the creative and altruistic rise of the population, or rather, in the growth of the level of its self-consciousness with an increase in the planet’s population itself and the number of potentially creative people who get a greater opportunity to express themselves in the action, is quite stupid, since the evolution, which selects people according to their degree viability in terms of adaptation to the environment, gradually fades into the background for a person, since he appeared, unlike animals, awareness of himself in time, creating the opportunity to counteract the environment in the counterweight of adaptation, begins to change not only depending on momentary circumstances, but also under the growing influence of the acquisition by the population of new knowledge as about the world as a whole and in particular, and about the laws of the hostel, which leads it to an increasing cultural and technological rise up to a certain limit in the form of information collapse at the singularity point [4].
If we briefly outline the essence of the limit of development of civilization, then it is not determined by the transformation of a person into something like a monkey due to the selection of the most viable individuals with the best adaptive abilities, as some pundits believe.
The limit in the development of civilization, but not consciousness as a whole, is determined by the compaction of civilization’s own time, which depends on the degree of development of both individual and collective self-awareness of man and humanity, respectively, and therefore the structure of the human brain, which is the main organ through which consciousness controls the human actions through incoming the information flows.
As soon as these flows begin to exceed the capabilities of the brain of a person, he tries to use artificial intelligence for his support, not taking into account the fact that the latter, having no consciousness, is not able to be completely independent, guided only by the programs invested in it, which are compiled by the same people, and cannot cover the unforeseen for them.
Therefore, the final decisions willy-nilly have to be made by a person on the basis of stormy and often contradictory flows of information provided by artificial intelligence. The adequacy of these decisions rests on the limited capabilities of the human brain. As a result, a person has to make decisions not on the basis of the true causes of the events that are hidden in their thickness, but perceiving only the visible random symptoms that seem to him the causes of what is happening. A person directs his efforts to eliminate symptoms, but the true causes of what is happening remain unaffected. Such an action is either ineffective or leads to a worsening of the situation. We can say with great confidence that the approach to solving the problems of complex social systems, based on our intuition, in most cases leads to errors, and the accumulation of errors is fraught with the collapse of the entire system.
However, the collapse of civilization does not mean the disappearance of a person, as such, more precisely, the disappearance of his self-consciousness. After some time, civilization reappears and begins to develop in a similar way to the point of singularity [4., giving consciousness the opportunity to again find in this development new endless changes of the finite in the form of a person and his communities on different planets of the infinite Creation, since consciousness is not interested in the main stages of the development of civilization, which are repeated, he is interested in the unique life conflicts that occur with people, each of which is unique in its individual consciousness, and groups of people who also represent an infinite number of combinations of the collective consciousness.
***
Still the great philosopher Plato gave some guidelines on the harmonization of society more than two thousand years ago, but he, as a versatile and extraordinarily wise man, doubted achieving such a thing.
His doubts were as follows.
In his opinion, the state should be governed by the most intelligent, independent, unbiased and unselfish people, to which he referred only philosophers: "Since philosophers are people who are able to comprehend what is eternally identical to oneself, while others cannot and get stuck in place, wandering among a variety of different things, and therefore they are no longer philosophers, the question is, which of them should lead the state" [10. Beginning].
And further: : "Until philosophers reign in the state, or the so–called current kings and lords will not nobly and thoroughly philosophize and this will not merge into one – the state power and philosophy, and until those people are obligatorily removed - and there are many of them - who are now striving separately or for power, or to philosophy, until then, dear Glaucon, states will not get rid of evils, and it will not become possible for the human race and will not see the sunlight that state structure which we have only described verbally" [10. Book 5].
But, at the same time, Plato, judging by the following example, fully understands the problematic nature of philosophers being in power: “In relation to the state, the position of the most decent people is so difficult that nothing could be worse ... So, imagine such person who turned out to be the helmsman of several ships. The helmsman is superior in height and strength to everyone on the ship, but he is deaf, and also short-sighted and understands little about navigation, and among the sailors there is a strife over the control of the ship: everyone thinks that it is he who should rule, although he has never studied this art … ... in addition, he declares that there is nothing to learn about this, and are ready to tear apart the one who says what is needed ... Having overcome the noble helmsman with the help of mandrake, wine or any other means, they seize power on the ship, begin to dispose of everything that is on they eat, drink, feast and, of course, direct the course of the ship exactly as it is natural for such people” [10. Book 6].
It was precisely such reasoning that moved Plato towards doubts about the reality of government by philosophers. Apparently, therefore, he called his model of a fair state ideal, that is, first of all, not in the sense of its perfection, but rather in terms of the possibility of its practical and successful implementation.
Similar doubts are inherent in Plato also in relation to fairness: “... the same action is sometimes fair and unfair? I will give this example: if someone receives a weapon from his friend when he was still of sound mind, and then, when he goes crazy and demands his weapon back, he gives it up, in this case everyone would say that it should not be given and unfair is the one who would give or wish to honestly tell the whole truth to a person who has fallen into such state ... Therefore, this is not what determines fairness: to tell the truth and give back what you took ... "[10. Book 1].
Despite the generally understandable ambiguity of the concept of fairness and the heterogeneity in all respects of the entire mass of people at all times, who too often do not understand or do not want to understand each other, and try to do everything in their own way, regardless of laws or are making laws, profitable for themselves, the topic of establishing a fair people's state is still on the agenda, although the inequality of people demonstrated above, not only in social terms, but also in the structure of the brain, and, therefore, - in their consciousness, indicates that everyone has their own concept of fairness to the extent of their innate and acquired properties and living conditions.
Thus, in the natural process of gaining power, it is not the wise philosophers who gain the advantage, but the cunning, unprincipled and dexterous rogues who expect to receive considerable benefits from it and are ready to push aside by all possible means honest managers who lose the advantage in maintaining their position in power due to decency , inability to slander one’s neighbor, to push aside rivals by any available means, especially since those in power are retained in it by deceiving the crowd with spectacular, but mostly unfulfilled promises and small handouts as the so-called carrot, as well as by intensifying imaginary and real threats - external and internal - as a whip, which honest and straightforward philosophers will never do.
So, the wise and disinterested philosophers are unlikely to last long in this jar of spiders that politics and power represent, contrary to Plato’s hopes, as a result of which a fair state cannot be achieved from this side either.
However, honest, disinterested, noble philosophers are quite suitable for the role of critics of power, defending those oppressed by it, and they, in essence, are the only ones who are able to support the development of science and culture without any doubts. It is in this, and not in governing the state, that their real mission lies.
Philosophers, as true sages who sincerely want the good of the people, that is, with a dominant highest consciousness (self-consciousness), expressed in a high degree of altruism of their personalities, will in fact never become a hypocritical and self-interested governing elite of the state, especially since they are characterized by a sense of self-esteem, that does not allow them to please higher ones.
The already achieved level of self-consciousness, expressed in the altruism of their personality, putting material wealth in last place among the values of life, will not allow them to commit vile acts, so characteristic of politicians who are controlled not by morality, but by interests.
Therefore, they will always expose unscrupulous, hypocritical and thieving people in power, fight for the rights of citizens, and not cling to power, and will not participate in political games based on deceiving people for the sake of their own privileges and power over them.
At the same time, these people will always harbor hope for the reorganization of society towards harmony. This hope for a harmonious world order can never disappear in their blissful consciousness: they, as true humanists, are not able to believe that the horrors of our world cannot ultimately pass into the prosperity of each person and all humanity.
Thus, Plato was right in his doubts about the harmonization of society for the reason that in reality harmony and development within the framework of the technological civilization are opposite to each other, although the relative harmony is possible with the suspension of development already within the framework of an equilibrium ecological civilization, which may occur after the breakup of the technological civilization, when the remaining population falls from fairly comfortable living conditions in a survival situation.
That is, it will be possible to escape only through collective efforts with the socialization of property, leaving only initiative from the egocentricity of animal consciousness, but blocking selfishness, just as it is forced to happen in archaic communities, but with a greater share of altruism, that is, without special wildness [4].
Thus, sad as it may be for the guardians of justice, without a kind of irritant and at the same time an incentive for development in the form of a completely false, self-interested, parasitic and vile power elite, no development occurs. An example of this is fair archaic communities that barely survive in harsh conditions, far from the comforts of civilization, while the latter, due to the injustice of its structure, has reached extraordinary cultural and technological heights, although, indeed, even now, most of the planet’s population is in a half-starved state of miserable existence.
Therefore, all the inescapable collisions of civilizational development indicate that the only living being who has self-consciousness, allowing him to manage his own time largely freely - according to his desires and considerations - nevertheless, due to the finiteness of his fast-paced life, and as a result of this - the limitation, is not capable of being the basis of all things.
This basis can only be something infinite and all-encompassing, located both in time and outside of it.
Such can only be what is invariably inherent in every living being, and it has, although finite, but still its own time for thoughts and actions in these beings, plunging into it time after time, receiving the most voluminous and varied sensations, considerations, ideas and collisions in a person, thereby getting rid of non-existence and, moreover, receiving continuous change and development in the quality of this finite living thing discretely, while remaining infinite.
Bibliography
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2. Nizovtsev Y. M. The driving force and source of development of the person and his communities. 2018. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
3. Савельев С. В. Церебральный сортинг. Издательство: ВЕДИ. 2016. Гл. 1.
4. Nizovtsev Yu. M. Are "paradisiacal tabernacles" on Earth possible? [Electronic resource]. Access mode: Amazon. 14.02.2024. Nizovtsev Yury.
5. См., напр., Дробышевский С. Недостающее звено. М. Corpus, 2017.
6. Wolfgang Enard. 2016. The Molecular Basis of Human Brain Evolution. Current Biology. 26, R1109-R1117
7. Савельев С. В. Нищета мозга. М. Издательство Веди. 2014. С. 174
8. Reinbmayr. Gas Aussterben der talentierten u. genialen Familien im Mannesstamme, Politich-antrop. Revue. 1905-1906. 675—696
9. Юдин Т. Е. Евгеника: Учение об улучшении природных свойств человека. Конституционная гигиена и профилактика. Москва. М и С. Сабашниковы. 1928. С. 14
10. 1. Plato. Complete works. Republic. Book VIII. Hackett Publishing Company. 1997.
Part 10. What is the main reason for the emergence of the state?
The paper shows that the state is only a product of increasing the level of self-consciousness of a person in his communities. Self-consciousness in its interaction with the natural consciousness of the same person ensures the accelerated development of the consciousness of a person and his communities as a whole. The condition for this accelerated development is exactly State, on the one hand, which restrains the egocentrism of the natural consciousness of a person, and, on the other hand, provides an opportunity for the development of the altruistic principle of self-consciousness.
The history of a present civilization shows lack of the periods during which formations without state system existed and have evolved.
According to our concept about a prevailing role of consciousness, but in any way not beingness, the communities of people existing in equilibrium with the nature, unlike the communities of animals is developed gradual, but rather quickly, forming language, strengthening the relations among themselves, thinking out various ways of transfer of the accumulated knowledge and skills. At some point accumulated potential which has appeared as a result of work of consciousness, can pass from this or that external push in different from equilibrium existence with environment a form which is capable to various structural changes, or - to a civilization. Thus, the civilization begins with the complication and growth of communities of people after the transition from the equilibrium interaction with the nature to the producing economy on the basis of an appropriating way of the economic activity.
It receives the acceleration after the formation of the states which in the rigid framework hold already divided on powers and a property qualification of people in subordination to laws. The state in legible allocated territory by means of legibly allocated the managerial staff of the public power prevents chaos owing to the extremely low level of consciousness at people and, thanks to it ensures the relative safety of the population. At the same time, the state possessing by the producing economy, gives the chance to society to develop more intensively not only in economic, but also culturally.
The state, as a matter of fact, resolves an issue of the solidary actions of people not only for their life support and preservation, but also forces them, contrary to own will and desires, to work for goals which can be very far from achieving good of the specific person, but can promote the economic and social development. Initial backwardness of self-consciousness at people and enormous lags of its development from rates of development of a civilization does not allow them to self-organize on mutually advantageous bases without manifestation of egoism, envy, love of power, money-making and etc. Therefore, there is a need of subordination of people to state machinery at any stage of development of a civilization.
The state is a civilization product. The civilization is a set of communities of the reasonable beings, capable to development on the basis of the aware transformation of a surrounding medium. Civilizations, and after them the states, can arise only as result of activity of the beings possessing reason, or consciousness, and not the reverse. They are capable to transform the environment not only for self-sufficiency and reproduction as it occurs at the entities which do not possess self-consciousness, but according to the plans, tasks, purposes which have not a direct bearing to instinctive actions, typical for animals or insects. These aware actions are carried out by collective efforts.
In an initial stage of existence of people, in primitive society, separate groups of people existed in equilibrium with environment, practically like separate flocks of animals. Living conditions, small number, prevalence of instincts over self-consciousness allowed them just as an animal only to reproduce and to ensure themself and that - only under rather favorable conditions. They had an arrogating economy, instead of the producing economy.
However, distinction of the beinges possessing self-consciousness and the most highly developed animals who are guided by the an instincts and reflexes, is manifested, mainly, in the following: the packs of animals, for example, in case of the favorable conditions for existence, are capable only to more intensive reproduction and occupation of larger territories while groups of people in the case of emergence of the favorable conditions are capable to development. Moreover, as incentive for development of people can serve and emergence of adverse conditions if only these conditions are not disastrous.
It is necessary to understand under the development some systematic influence on environment, increasing complexity and specialization of communities of people for the purpose of obtaining additional benefit both for specific individuals, and for local communities as a whole. Additional benefits receive these communities in the case of particular cooperation and join. Processing of products, handicrafts, trade exchange appear gradually in addition to catching, processing of the earth. Cities appear in which are concentrated trade and handicrafts, rules of behavior in the joint communities are being transformed into laws and different norms.
Position of people is changed in connection with the loss of collective management in local communities and the refusal from the uniform distribution of the resources and the labor products between members of the collective. A division of people appear on the degree of possession them resources, products of work, powers of authority, as a result, discord, envy, distrust is provoked. Not simply operating structures represented by council of elders, leaders of tribes, etc. are formed, but the imperious and violent organs emerge which protect the minority got this or that advantage compared with other, i.e. the state appears.
Certainly, this process of transition from the primitive communities to the state lasts long term and various intermediate forms of government by the communities are manifested in it. Sometimes this process not come to an end with formation of a rigid structure of the state, and sometimes owing to mentality of members of communities and folding conditions it comes to the end with formation of the states, generally in the form of city-states. It is much written about this process already therefore we will not stop on details.
Thus, the deep reason of emergence of a civilization, and after it - the states is level of self-consciousness of the primitive people who, unlike animals, can lift it up to the size, sufficient for formation at them of ideas about use of changes of a surrounding medium in own purposes.
Under changes of environment are understood not only external, for example, climatic and other natural factors, but also accumulation by people of knowledge which in the case of cardinal change of conditions can use for transition to more high level of development, and further to use for fight against the negative changes of the nature. The characteristic example of it can be fire which the animals are afraid and try not to come nearer to it, whereas the person, having faced it, not at once, but realizes the useful properties of fire and starts using fire for heating and cooking. Another example can be: receiving by the human of skills as a result of use of various instruments of labor thanks to what he starts sewing clothes, pounding grain in pounders, making hunting tools, to tame animals, to process and sow the earth, to make household items, to do drawings. All this only seems spontaneous: in practice, behind it there is a self-consciousness and, in many respects, the aware transformation of reality. Otherwise, the highly developed animals also acted in a similar way.
When the corresponding accumulation of knowledge, skills, abilities for individual and collective work, for example, the long cold snap can promote the clothes invention, use of fire, construction of dwellings; disappearance of area for the hunting, earlier compelling people to passage to other territories, can promote to domestication of animals and transition from hunting to cattle breeding, the drought can promote the invention of irrigation agriculture, that is, - to the creation by a person of the optimum conditions for the agriculture.
Nevertheless, as a whole the favorable for existence of the human climatic conditions, existence of necessary flora and the fauna, favorable to what communities of people could develop without catastrophes which can destroy them completely, must exist.
Except the crisis factors as though urging on development of human communities to leaving from equilibrium existence with environment and causing emergence of the producing economy, any favorable change of the environment, for example, the climatic conditions can lead to the significant growth in number of the tamed animals or to receiving larger amount of grain.
All designated factors lead to receiving the considerable excess product and emergence of temptation to its assignment by an imperious top of community that, in turn, causes the necessity of protection of the entrapped property or a product. At first, the simplest structure in the form of not just managing, but the forcibly apparatus emerges. This apparatus gradually overgrown by all other parts for realization not only the functions of the powers of authority, but also a force function, legal function, judicial function, taxation function etc.
Thus, change of climatic conditions in the form of the cold snap which occurred about 10 thousand years ago and which is considered as reason, neolithic revolution with the subsequent emergence of a civilization, cannot be the root cause of its emergence. Similar changes on Earth were being happened regularly, but no essential changes in life of communities of people arose.
Therefore, it is necessary to note: similar climatic changes start working only in case of accumulation by people of sufficient potential of knowledge and abilities which only the beings possessing self-consciousness can gain. Other words, the similar external phenomena can be not the cause, and only necessary conditions for transition of people to a new way of life.
Thus, the external natural factors cannot be the root cause of emergence of a civilization. Various, often catastrophic, climate changes were happening on Earth during the last 40 thousand years (existence time of the CRO-magnons), as well as for hundred thousand years of existence of Homo sapiens, not once, but the civilization appears only then when people accumulated in the consciousness sufficient potential for change of a way of life.
In other words, they have to collect gradually knowledge, abilities, to learn to transfer them to the following generations. All this becomes possible only because they possess self-consciousness, i.e. - by memory, programs of self-training, creation of models, ability to prediction of own actions and actions of collectives on the basis of selective information processing, selection from it essential fragments to improve of life.
Quite simple comparison of consciousness with the fermented dough in the closed pot can promote to get into the idea about the leading role of self-consciousness, whereas all the rest is only the conditions in change of activity of people. Dough slowly rises and eventually reaches a pot cover. If this cover is shifted by dough or it will remove, dough will spread, will occupy new space and out of it we shall be able to prepare pancakes or pies.
Similar quality changes in activity of the local civilizations on Earth at different times were noted by L. N. Gumilev. He designated this characteristic as passionarity. However, neither him, nor other researchers could not explain the fact of the sudden emergence of passionarity of the communities. Really, any explanations of emergence of passionarity in behavior by any external factors do not maintain any criticism. Therefore, characteristic of passionarity is not unraveled still.
Whereas, from our position, such a relatively rapid reorientation of the community from one form of life to a completely different one, which Gumilyov calls passionarity, is explained by the latent growth of the collective self-consciousness of the local community to such a value that makes people under the influence of a variety of external factors (it can have temperature changes, Sun bursts, droughts, floods, etc.) sharply to change former quiet, habitual life for restless, stormy existence which at first glance does not promise benefits for them, but in fact is explained by a resolute denial of the former existence for the sake of finding a better one.
The explanation of passionarity from the point of view of the various reserve of energy at people is unconvincing since the emergence of passionarity for entire peoples does not lend itself to this explanation which consist out of the most different people both on age and on level of the energy saturation. While level of consciousness at different people as the most fundamental intrinsic beginning of a person, in the same local community is approximately identical as this beginning does not depend neither on age, nor on heredity, nor on gender. It differs thereby, in particular, from human energy. The level of consciousness depends on duration of existence of community and forms of its activity in which this consciousness can be manifested and be fixed most efficiently.
The explanation of passionarity from a position of the ascription of this phenomenon to the subconscious activity, in fact, explains nothing so as nobody knows that such actually is a subconscious mind.
The phenomenon of passionarity can be explained only as having grown up potential of self-consciousness, which is striving for change, conditioned by a sharp jump in dissatisfaction with surrounding, which is characteristic in human communities both for natural consciousness and for self-consciousness, which make up thereby the dual human consciousness.
The main thing is that similar jump of dissatisfaction with surrounding manifests itself only as a result of the accumulated changes in consciousness when certain conditions arise that provoke this increased potential of consciousness to express itself.
This stormy exit gives a new application to the changed consciousness, which demands and achieves it.
You will tell that some kind of flashes of passionarity are noted and at animals in the form of senseless and disastrous movements of insects, fishes, whales etc. But after all the existence of animals is determined only by instincts and reflexes?
In this reasoning, there is no understanding that passionarity, but in fact, a sharp jump in dissatisfaction with surrounding, both for people and for animals, is a phenomenon of the same order. This jump is due to the presence of consciousness in both animals and humans. Only the program of actions of consciousness of the animals in the habitat is constructed only on reflexes and instincts, whereas at people the program actions in addition to this natural program is constructed on the self-training, the designing of the actions for a different period depending on the available resources. If available of the common basis the managing systems at them are various.
The self-consciousness that has appeared in a person is expanding the scope of the dissatisfaction of consciousness as a whole. Therefore, with the growth of the potential of self-consciousness, which is already capable of purposefully changing the human environment, this dissatisfaction may at some point require a radical change in the conditions of existence to more favorable ones.
The result of similar jump in dissatisfaction, in particular, may be a transition from an appropriating to a producing economy.
In order to clarify the essence of passionarity, defined by Gumilyov as the uncontrolled outbreak of activity of living beings, it is necessary to briefly explain this phenomenon.
Gumilyov explained this uncontrollable outburst of activity from some sources as energy replenished from outside. As for the nature of the action of this flash, it, according to Gumilyov, is controlled by an external force.
Gumilev believed that a certain inner essence acts in every person and the degree of activity of this essence, or ability, is determined by its fullness in a person. It is this fullness that makes a person fall into a passive state or into an active one, or both of these states are balanced.
However, he reduced this inner essence, or ability, which he called passionarity, to internal energy of an incomprehensible type, which a person replenishes in one volume or another from the reservoir of the Earth's biosphere, and he noted that this ability can give such strong impulse to the change of a person's environment that, as a result, even the instinct of self-preservation is overcome.
Such approach not only equates living beings with inanimate objects, each of which has energy without vitality (consciousness), but this approach also deprives a person to act initiatively (independently), since he is invisibly moved by an external force that is not included his consciousness.
Such essence, or a fundamental feature, but, of course, not of an external filling, is really necessary, because it distinguishes the movement of living things from the movement of other objects that do not have life, by own activity. This entity transforms the motion into development (complication, an improvement that to man can be conscious) by own forces in-house for any living beings.
The activity of living beings, including humans, in contrast to other objects of beingness, which are subjected only to natural laws: the laws of conservation, the law of non-decreasing entropy, Newton's laws, etc., is determined by one's own consciousness, which represents the only difference between living beings and other objects of beingness. Otherwise, the activity of living beings would not differ in any way from the circulation of other objects of beingness but we do not observe this.
The permanent activity of a living being, regulated by the dissatisfaction of the consciousness of a living being, forces both a person and all living things in general not to stand still - to develop. At the same time, the dissatisfaction is sensitive to the circumstances of life and the environment, manifesting itself for a person in feelings, thoughts and actions in two ways: on the one hand, forcing him in any case not to lose activity, on the other hand, sharply raising or lowering its level under a certain set of circumstances, both the natural and artificial.
Thus, Gumilyov's energy passionarity has nothing to do with the reason for the development of human communities, because we all know perfectly well that nothing else leads us through life but our own consciousness, which is certainly present in every person, and not fictitious energy-passionarity or the unconscious will of Schopenhauer, especially since consciousness also determines the process of development not only of every person, but of all living beings.
Any living being differs from the inanimate objects in its directed activity, reducing to striving towards the most pleasant sensations, which are hindered by the resisting environment in the form of various competitors and opponents, and also influenced by changes in the external conditions of existence.
Therefore, a living being in his consciousness is always trying to find the most favorable conditions for survival, reproduction and nutrition, which is determined by the fundamental property of his consciousness – the dissatisfaction with surroundings, wishing the best for the organism, and thereby entailing the creation and destruction of the environment, in the process of which there is both a change in activity and a change in the carrier of activity oneself.
The space of the dissatisfaction expands in a person, who partly consciously is forming the direction of his own dissatisfaction thanks to his self-consciousness, that is transformed already into his conscious activity, again reduced to the processes of destruction and creation of everything that surrounds him.
This dissatisfaction, which is now inherent in the human consciousness in its self-consciousness, but which does not go anywhere from its natural (lowest) consciousness, but by no means the will, as Schopenhauer believed, and not passionarity, as Gumilev believed, leads a person in his communities forward, reflected in conscious and unconscious actions to overcome the incessant resistance of the environment.
In itself, unconscious dissatisfaction, or the dissatisfaction of natural consciousness in its strongest expression, which Gumilyov called passionarity, transferring it also to human activity, cannot be caused by some kind of energy, which is taking by a person from the Earth's biosphere and transformed into various types of working, since the dissatisfaction of any form of consciousness with by one or the other conditions of existence is the inner root cause of all his aspirations and desires, which finds its basis in the permanent activity of the living.
The external influences on a person can only be some occasion for a person, in particular, to deploy unconscious increased activity, the source of which is the dissatisfaction of the natural consciousness in conditions of sudden and threatening changes in the environment, which are not yet fixed by the main sensations of a person, for example, due to the remoteness of these threats in time or space, but they can be perceived by a kind of rudimentary, more precisely, auxiliary sensory organs and processed by the limbic part of the brain , thereby giving a signal to save life, and this process has nothing to do with self-consciousness.
True, man has almost completely lost these abilities of ancient creatures, which are fairly well preserved in a number of existing organisms. Therefore, they sense earthquakes, floods and even fires in advance, escaping in a timely manner.
And yet, there are quite a few people who have retained the ability to respond in time to invisible threats, and they can drag the masses with them if they have power over them.
This explains the initially unmotivated migrations of individual communities, not to mention the victimhood of some people to preserve the entire community.
Besides, not only in people, but even in fish and insects, there are failures in the decoding of sensations, as a result of which they choose the wrong direction or action for salvation: for example, whole schools of fish in panic fall into the mouths of predators, whales are thrown ashore, insects migrate to waterless areas, etc.
And people all the time, both individually and collectively, manage to quite often quite unconsciously get into unjustified clashes and wars, senseless quarrels. They also often commit reckless acts, sometimes claiming that some voice allegedly ordered them to do this stupidity, which often ends in disaster.
All these phenomena, which at first seem mysterious and not amenable to explanation, are in fact a manifestation of two forces acting in a person - natural consciousness and self-consciousness, merged together, as a result of which it is often not clear which of them dominates and why, but in this case, called passionarity by Gumilev, in fact dominates exactly the strongest manifestation of dissatisfaction of the natural as a reaction to a latent external threat, as a rule, it is not tracked by a person consciously.
More details about the dissatisfaction of the both forms of consciousness and the driving force of a person and his communities are set out in the work “The driving force and source of development of a person and his communities”, published in 2018 (website Amazon, Nizovtsev Yu.).
If we return to the occurred jump of self-consciousness which has led to more productive activity, it should be noted that the reached level of self-consciousness nevertheless is insufficient in order that people could agree about equitable distribution of excess resources and labor products. It follows from dual human nature so as the person is not only conscious, but also a natural being which is still ruled by natural instincts, and they, in turn, are determined by dissatisfaction with what is available, the orientation of which, in appropriate conditions, always leads to the manifestation of dominance in the form of egocentrism (individualism in the human communities), that is expressed in the desire to seize more power and property, thereby ensuring the most favorable conditions for their own existence.
Previously, in primitive communities, such conditions were absent, since the prevailing situation dictated only the desire for survival, since there was no excess of products and resources, and relatively meager reserves were more or less evenly distributed to all by the most respected members of the community, maintaining its viability as a whole, on which, in fact, the survival of each local community depended, although, of course, at the level of individuals, the dissatisfaction with one or another in the form of individualistic desires was always present, but it was blocked by a sufficiently high level of collectivist awareness of the situation of general survival, requiring immediate expulsion from the community of persons trying to appropriate the public property.
Apparently, similar representation was absent at authors of enough numerous theories of emergence of the state as all of them suffer by unilateralism or the different preconceptions.
Therefore, some known theories of an origin of the state have only partial bases, and at others consequences are taken for the reasons.
Let's show it on some examples in short analysis.
Let's take the theory of violence of E. D;hring.
The basic principle of this theory is that the main reason of emergence of the state and the right is put not in social and economic development of society and emergence of classes, and in conquest, violence, enslavement of some tribes by others (i.e. this theory related to factors of military-political character). It is supposed that without the domination of majority over minority there cannot be a state. In his opinion, the property, classes and the state arise as result of violence of one part of society over another.
Really, without violence a state cannot arise. However, it is only derivative, private basis for emergence of a state. The violence and the corresponding apparatus for this purpose actually arise as a result of change of situation with production and distribution of various benefits.
For example, the violence in the conditions of scarcity of resources that is characteristic for local primitive communities, can lead only to loss of viability of these communities. Therefore, their members had to care in unison of more or less the uniform distribution of resources to all his members without any clear advantage for the preservation of the stability of the community. That is, the interests of a survival of all collective in these conditions prevail over the interests of a person.
Emergence of the considerable volume of an excess product which arose owing to the changed living conditions of the human communities, led to shift of accent from a collective survival on providing the best living conditions of certain individuals and some alliances, which are generally the authority structures. This change also caused need of ensuring protection of the benefits which were got by them.
This implies that violence is a secondary factor for the emergence of the state.
The violence itself slows down society development, destroys the person. However, at available low level of self-consciousness of people their voluntary transition to mutual aid and disinterested cooperation is impossible. The state is only the forced tool of the oppression, instead of a violence product.
Let's address to the theory of the social contract (Grotius, Locke, Hobbes, Rousseau et al.).
This theory explains the origin of the civil society, the state, law as a result of an agreement between people.
This theory which has been especially discharged of actual life idealizes the relationships between people, so as it is supposed that they voluntary give the rights, freedom and their lives to the someone, in fact, unknown to them and, possible, of the worst, instead of the best of them. So, this kind of situation contradicts the common sense.
Another thing is that already the appeared state tries to justify the parasitic existence by the reference to the mythical public contract (it even in the modern, more bound, society is impossible owing to division, heterogeneity and inconsistency of society). According to this contract, allegedly, the fair laws are adopted and the rules of life, common for all, are dictated whereas in practice all this is camouflaging of organization of such order of life at which the minority, received the corresponding levers and opportunities, lives at the expense of the majority, dominating over them and disposing of it
The positive sense of this theory consists only that it confirms one of state functions, bound to providing a certain order in relationship between people to which they have to adapt but which relieves them of fear of the arbitrary violence over them.
The materialistic theory (K. Marx, F. Engels, V. I. Lenin) associates the emergence the state with the advent of a private property, split of society on classes and the class contradictions. According to supporters of this theory, "the state is a product and manifestation of the irreconcilable class contradictions". Why private property and classes appeared that, in fact, and may be as the cause of emergence of the state, this theory does not disclose.
It should be noted also that else before the emergence of the states, during the initial period of the formation of a civilization, people had different property, tribes had various layers (elders, warriors, sacrificers), but irreconcilable contradictions did not arise, all lived patriarchal in peace and friendship, controversial issues were being resolved by elders, internal hostility between people was not as it and now occurs at some people and the tribes which are at a similar stage of development (the Australian natives). Hostility could be only between the neighboring tribes because of resources and labor products. However, process of development in similar patriarchal communities practically is absent.
Therefore, only at accumulation of the particular level of an excess product by them in this or that form, as a consequence of the changed environment and the increased potential of self-consciousness, discord, previously restrained by rigid patriarchal attitudes, begins to manifest itself between people.
Having appeared suddenly the opportunity to be allocated, acquire additional property, the power and, it is not so obligatory on merits, brought to the surface on a surface all wicked qualities of the person: egoism, envy, self-interest, love of power, etc. As a result, patriarchal society is being scattered and replaced with the state with its rigid apparatus of coercion.
That is the prime cause of emergence of the state is the ambivalent human nature which is manifested prominently at emergence of the conditions for more intensive development of a person in his communities at a sufficiently high level of self-consciousness, which still turns out to be not high enough in its altruistic features to overcome the egocentrism of its own natural consciousness, which is not able to overpower a lot of the temptations when sharing the resulting excess of resources and property.
The emerging struggle for them, in order to avoid chaos, eventually leads to the formation of a structure capable of restraining all opposing subjects by force and legislation.
History also shows on the numerous examples: as soon as the development of society is temporarily stopped for some reason, the state disintegrates and society plunges into hibernation or chaos. For example, on the Hindustan Peninsula, large areas of which fell into stagnation several hundred years ago, mainly for religious reasons, were captured by the British colonialists. At one time, such strong state as Assyria, whose policy was reduced to a series of aggressive wars to the detriment of economic and cultural development, disappeared, and the Assyrians themselves disappeared into the mass of neighboring peoples. Currently, Somalia is such a collapsed state.
However, the dual nature of man, manifested in consciousness, is hidden from the ideologists of both materialism and idealism. Therefore, they build formalist theories which not only adequately do not explain anything and do not predict, but also throw society into these or those collisions leading to wars, catastrophes, various disasters.
The other well-known theories of the emergence of the state, in our opinion, also take as the causes of the emergence of the state certain circumstances arising in the course of social development, natural phenomena, other external causes, or certain properties of a person, the human race, are transferred to the process of the emergence and development of the state.
Some of such theories are given below.
The theological theory. (F. Aquinas)
It considers emergence of the state as God's manifestation of the will. This theory, in effect, explains nothing and it is unprovable so as is based on belief.
The patriarchal theory. (Aristotle, Plato, Confucius)
This theory considers the emergence of the state as result of growth of a patriarchal family that is routine analogy and it as well does not establish the reason of the emergence of the states during the particular period. Besides, itself functions of a family and the state are various.
The psychological theory. (Cicero, G. Tarde, L. Petrazhitsky)
It examines the emergence of the state as an attempt of people to find a leader and to obey his will. However, this desire is only one feature of the psyche, which is manifested not always and everywhere, and his qualifications as the cause the emergence such the complex and multiple-valued structure as the state, is the gross exaggeration not taking into account other conditions necessary for the emergence of the state.
The race theory. (J. Gobineau)
This theory takes for the reason of the emergence of the state the need of the retention of domination of the highest race over the lowest, and the rigid structure of the state is admitted by the mechanism of this domination. It is represented wrong on the basis because all people as conscious entities are equal, but they can be at different stages of development. And almost all formed states originally consisted of the tribesman, instead of the representatives of the various races. The representation of the state as the tool of violence is one of its attributes, but in any way, it is not the reason of its emergence.
The organic theory. (Herbert Spencer, R. Worms)
It draws an analogy between the state and a living organism that is partly true, because the state, as any organism or system appears, develops and disintegrates, but with the causes of the emergence of the state, this analogy has nothing to do.
The irrigational theory (K. Wittfogel) takes for the reason of the emergence of the state the need of construction and upkeep of the complex irrigational constructions for watering of lands that demands of an ideal order, distinct management and unconditional subordination of the population.
This factor really took place during the separate periods of history and played then an essential role, but in the absence of droughty lands this factor means nothing, but there the states also arose sooner or later. Therefore, it can be attributed to private factors, but not to the deep reasons of the emergence of any states on various territories in relation to conditions; besides the author of the theory did not take into consideration existence of not less rigorous organization and regulation of life of a number of primitive tribes, for example, in severe conditions of a polar region from what the tribe survival but the state did not appear in these difficult conditions.
The complex theory of an origin of the state (H. Y. M. Klassen)
This theory puts forward a number of factors, bound to the emergence and the subsequent development of the early state: growth of population, war, conquest, ideology, production of an excess product, influence of already existing states, irrigation, trade, natural environment. The author of the theory considers that it is impossible to allocate from these factors a prime mover because the sequence of factors varied in each case, and the force of factors too each time was different. Further the author carries out some generalization and designates four factors directing process of socio-political evolution: ideology, economy, the social format, arising socio-political structures.
All these factors, except natural environment, are secondary that, actually, the author recognizes also. And the natural environment itself can only be a condition for the emergence of the state, but not the cause. Therefore, its complex theory of an origin of the state does not establish the true reasons of the emergence of the state.
The crisis theory. (A. B. Vengerov)
The crisis theory believes that after the millennia of existence of the person in the conditions of appropriating economy (collecting, hunting) adverse climate change have happened which deprived the human of many power supplies. It compelled people to pass to reproducing economy, in particular, to agriculture, cattle breeding. Similar transition provided for mankind the increment being necessary for the emergence and blossoming of a civilization.
This theory as well the majority of the others, considers as the main reason for formation of a civilization and then all states only one of natural factors, in this case, a factor of change of a surrounding medium. However, this factor could influence only to people possessing self-consciousness. Other living beings which are not possessing self-consciousness, at change of a surrounding medium can be modified only, but they are not capable of the aware actions. Therefore, the existence of the self-consciousness, capable to be manifested anyway at emergence of these or those climatic conditions, is the main factor of emergence of a civilization but only if for this manifestation (emergence of a civilization and the states) the certain "baggage" of knowledge, abilities, collective actions, etc. was accumulated.
The dualistic theory (V. S. Afanasyev, A. Ya. Malygin), like the crisis theory, as the reason of the emergence of the state recognizes the neolithic revolution. However as result of this revolution it considers two ways of the emergence of the state: Asian, or east and European, or western. The states of the east way are being formed on the basis of the organs of the management which is characteristic for primitive society. It is considered that eventually the people operating the difficult economic works, supply available, cults, etc. turned into the exclusive caste of the officials which has become by a basis of the state. For the western way the main factor forming the state is considered the disengagement of communities on the classes which are determined by the relation to ownership of land, cattle, means of productions, etc.
This theory of the emergence of the state accepts the consequences for the reasons since complication of society is possible only for consciously operating individuals, while, for example, for pack of monkeys the existence takes its course, practically without undergoing changes, without looking at any cataclysms, except the disastrous.
The theory of specialization (T. O. Kashanina) the process of the formation of the state also considers on the base of the neolithic revolution. However, this author places emphasis on specialization in the administrative sphere. The author considers that specialization is inherent, as the development law, both for the biological, and the public sphere. The economic specialization (the division of labor) has led to political specialization which became the reason of the emergence of the state.
The specialization theory, in essence, as well is guided by the complication of system of human relations which in such complex forms is possible again only for consciously operating subjects within communities. For example, specialized actions of ants or bees at all do not lead them to further development with achievement of a conscious activity, being made, nevertheless, during million years.
The diffuse theory of the emergence of the state (Grebner) considers that the state arises as result of the transfer of experience of board from one people to another.
This theory considers again only a secondary factor, without establishing the true reasons of the emergence of the state, moreover, there is also management in the animal packs and its experience is also transmitted from one to another..
The patrimonial theory of the emergence of the state (Galler) considers that the fixing of the property right to land lies at the heart of the emergence of the state. The owner of land, possessing on it the right, seeks to keep it. The state is required as the special mechanism of the protection of owners of land. Indirectly the owner acquires a power over the people living on his land. He solves spores between them, etc. This power is being supported with the corresponding apparatus of coercion.
This theory accepts for the reason of the emergence of the state even not secondary but tertiary signs, since it does not explain where the property in general and, in particular, - on the land came from.
As we stated above, these theories are not able to reveal the prime cause of the emergence of the states just because all of them do not take into account the ambivalent human nature, special situation of a person in the life system on Earth. Therefore, all of them, except for the theological theory and the theory of the public contract, proceed from actions of the person as a natural being who in the form of communities of people is manifested and develops by a natural path, forming the corresponding forms, such, for example, as the state. Specific events and the natural phenomena can promote this development.
All these concepts of the emergence of the state consciously or unconsciously ignore the main property of a person – existence into him of self-consciousness that radically changes the relations between all individuals. Communities of people, acting largely consciously, are opposite to the communities (to packs, herds) animals, whose activity is based on instincts and reflexes, as far as in activity of conscious beings are gradually manifested, and then start dominating conscious projected actions.
At first the elementary primitive society equal in acts and management of individuals is formed, these or those changes in world around compel acting consciousness changing a way of life which through any time starts becoming complicated. And all this is manifested so imperceptible, what even now specialists-historians, as a rule, claim: the stream of events flows past spontaneously, the person cannot grasp it and affect to it, the history is process objective and the person can modify it slightly only.
Here some transposition or confuse of concepts of the natural process, consciousness and aware activity is produced again.
Certainly, everything takes its course, and conscious actions of the certain person or even groups of people on the background of world around, adding together, constitute a natural and objective course of events.
However, it is only "an iceberg top". Actually, "natural and objective" course of life of the reasonable communities always flows past according to the known scenario which, differing in details, repeats over and over again.
This scenario consists in placing of groups of beings possessing self-consciousness of the very low level, in suitable environment for a survival and activity, but environment which is conflicting, in many respects hostile, whose resistance should being overcome all time.
Alas, without this process of overcoming of the environment and yourself any development of self-consciousness cannot be.
In other words, the reasonable communities, the suitable environment, and as development peak, - rather short-term technological civilization, doubtful, in many respects, values which only humiliate the developed self-consciousness, everything this serves only to one – the development of a person's consciousness in his self-consciousness.
So indirectly the natural course of events of this world is determined by the laws of the development of consciousness in the living beings, the peak of which is a person with his dual structure of consciousness, which contributes to the multiple acceleration of the development of human communities, and, therefore, human self-consciousness, which is the highest form of consciousness. It is this factor that indicates that no alien civilizations can be different in the structure of consciousness at their peak, despite any level of technological development, which is always ahead of the development of self-consciousness, as a result of which information flows produced by technology and science overwhelm human consciousness.
The inability to cover these flows with them, despite any means at hand, such as the artificial intelligence, since decisions are made by a person, and not by something else, leads to the destruction of the technological civilization. In turn, this process shows the impossibility of infinite development of the human communities within any civilization, that is, their temporality, regardless of which planet and under what conditions the process of development of the living beings takes place.
Therefore, only then, after emergence of symbiotic being, having partially the animal consciousness and partially self-consciousness, various factors which are noted by authors of theories of the emergence of the state, start working that finally leads to transformation of communities of people from equilibrium appropriating collectives to more complex formations in the form of the states.
However, on the peak of the civilization development, the level of self-consciousness of the population, remaining low, nevertheless, increases so much that it becomes aware of its own vices, compares their action with the injustice of the structure of society and tries to find an opportunity in the conditions of approaching chaos and crash not only the states, but also all civilization, to remove, at least temporarily, aside the selfish interests and to start process of self-organizing to keep bases of culture and technologies for maintaining of functioning of society in most simplified, but nevertheless the regulated form.
Thus, disintegration of a civilization provides to society a choice: the fall into wildness or transformation of a social system to the simplified self-coping domain structure connected by horizontal and vertical communications at which the need in the state disappears.
More information about self-governing cells of an equilibrium ecological civilization is described in the work "Communes as a result of crash of all civilization", published in 2016 (website Amazon. Nizovtsev Yu.).
Part 11. Revolution as a consequence of the rise of self-consciousness to a high level.
I would like to determine why, despite the presence of well-known reasons for social revolutions, in Asian countries with popular indignations until recently there were no leap changes in the basics of the social system, in contrast, for example, to the indignations that arose during the transition from feudalism to capitalism in Europe? Why in some countries this transition was limited to reforming social foundations, and in others it was not without the strongest shocks of the foundations? Why is the revolution pretty fast the onset of reactionary changes follows?
Until now, the scientific world has not been able to find out the reasons for such a rapid development of human communities in comparison with purely natural processes. The evolution of human communities, again, for unknown reasons, passed for some communities into a stage of stagnation, as happened with most countries in Asia and Africa, or ended in collapse with the complete disappearance of states, as happened with the mighty Assyria or Babylon, or it went discontinuously - through stagnations and upheavals, but without complete disappearance, as happened in China before the 20th century.
In addition, there was no reasonable explanation for the fact of changing one formation to another either through a revolution, as, for example, happened in France at the end of the 18th century, or without it, as it happened in Europe, when the slave-owning system was replaced by the feudal one.
It is also hardly possible to recognize the October change of power in Russia at the beginning of the 20th century, as opposed to the bourgeois revolution of February of the same year, as progressive, that always distinguishes a revolution, which, as you know, is characterized by a progressive jump-like transition of quantitative changes into qualitative ones, whereas as a result of the October change of power, a militarized semi-feudal state with imperial ambitions and a indigent population, consolidated in many respects, appeared.
So-called, the Meiji Revolution in Japan cannot also be called such due to the lack of known reasons for any revolution, as well as the presence of non-hopping changes, but gradual reforms in the country for almost half a century.
Thus, the very term "revolution", implying an abrupt transition of quantitative changes into qualitative changes, does not reveal the original cause of this sudden "break in gradualism", since problems in the economic sphere, alienation and resistance of elites, popular discontent, the emergence of new forms of ideology, a favorable international environment are only an external manifestation of certain inner essences, in the absence of which the turning points in history produce the same social system over time, as happened in China two thousand years ago, in contrast to France at the end of the 18th century.
Therefore, it becomes necessary to determine these inner essences, which, apparently, cannot be outside the collectivist consciousness of one or the other communities.
All living beings are different from other objects of beingness by the presence of consciousness in them, which, in fact, makes them alive. This means that, unlike inanimate objects, they acquire new properties that allow them to replicate themselves through reproduction thanks the genetic code available in them; to be merged with the environment through metabolism; thanks to mutations, to be distributed on different types of living organisms, and, at the same time, with greater or less success, to be modified in accordance with changes in the environment, in particular, to become more complex, etc.
However, these beings in the form of flora and fauna have no subjectness. They manifest themselves in the environment only in the form of dynamic components of the environment that do not conscious themselves, although and act to give development to this environment, but act instinctively-reflexively, i.e. their consciousness is limited consumption of sensations, and it does not go beyond the environment, and the development itself is very slow in comparison with comprehended actions. Therefore, such initial type of consciousness can be qualified as the lowest consciousness, the only inherent to all living beings, except for a person who has some kind of complement to it.
This restriction in the only of the lowest consciousness in any representative of the flora or fauna is removed in a person whose consciousness acquires a significant complement in the form of awareness of oneself as an object capable of going beyond the environment and capable of creative actions. Thus, one gets the opportunity to become the subject of action: he understands the meaning of his actions, composing projects, correcting them on the move, that is, remaining as part of the environment, he at the same time rises above it, becoming partly its master and even the creator as in various man-made structures, mechanisms, processes, and creations of the spirit, which is reflected in various areas of art and culture.
Such actions change significantly and with accelerate not only the environment, but also the content of a person, increasing his educational and cultural level, that is, allowing him to become gradually in awareness himself all higher and higher. Therefore, this type of consciousness, which is complementary to the lowest consciousness, can be qualified as the highest consciousness of the living beings, or self-consciousness, which is inherent only in people.
Thus, in a person there are two components of consciousness - the lowest, often called unconscious, or subconscious, and the highest consciousness, or self-consciousness. the level of which can differ significantly depending on the degree of development of the person or his communities.
Both these components exist and act in the body and through the body in an indissoluble connection, but the highest consciousness is incapable to exist without the lowest, as the last is responsible for preservation of the living being in the environment - without what impossibly to do, and the first – above all - for conscious and design activity of a being as individually, and in the human communities which are in a certain environment, and without it other natural beings always do.
It is these deep essences in the form of the lowest consciousness and highest consciousness, hidden and intertwined in every human consciousness, and, consequently, in the public consciousness, with all their antagonism because of the need to solve various problems for the most part contradicting each other, really determine development of human communities at any stage.
Thus, the highest consciousness in the course of its growth begins to oppose itself to the lowest consciousness more and more effectively - the struggle between them just distinguishes the person from animals, being manifested at early stages of development is hardly noticeable, and then - all stronger and stronger.
In other words, the growth of self- consciousness, or raising the level of the highest consciousness in the struggle with the lowest consciousness, gradually, but with an acceleration, expands the human sphere of activity, ensuring the permanent development both certain persons in their generations, and the development of their communities.
Consequently, the intensive development of communities of the living beings - previously barely noticeable, and the main contribution to which was made by mutations (random changes in the genome) - begins only with the appearance in them of self-consciousness, and, accordingly, - by its interaction with the lowest (animal) consciousness, which does not disappear anywhere from these living beings. This interaction is expressed practically in incessant fight of these consciousness forms, merged together, as they mostly have opposite aspirations, what it was told in detail above about, i.e., their interaction mainly is expressed in hostility (antagonism).
Thus, in living nature, characterized by the presence of only of the lowest consciousness at the level of only sensations, chance dominates in the form of mutations in the genome of organisms and the use of the trial and error method.
Favorable changes in the genome lead to the fixation of the community of these organisms in their niche of existence, unfavorable changes - to the degradation and subsequent disappearance of the communities of these organisms, just as fatal errors in the choice of ways of existence.
All this makes the development of all natural communities extremely slow, in contrast to human communities, which, thanks to the presence of self-consciousness, get the opportunity to carry out their activities not on the basis of mere chance, but also quite purposefully and even creatively.
Externally, the lowest consciousness manifests itself in each person in the form of his individuality, which, however, is characteristic of any living being, whereas the highest consciousness manifests itself in each person in the form of his personality.
The individuality of a person is manifested in a certain level of the ability to pry, perseverance, dominance, quick-wittedness, ability to cooperate in actions, which depends on the genetic and physiological characteristics of the person, as well as on his social experience and skills. In addition, each individuality of more or less developed beings has a certain sensitivity, impressionability, sociability and determination.
For personality, in turn, it is characteristic conscious diligence or laziness, self-confidence or self-criticism, politeness or rudeness, responsibility or bad faith, conviction or unscrupulousness. These personality traits are mostly produced by his mind, which, already being a property of a person's personality, has significant differences from quick-wittedness in its focus not only on nutrition, reproduction and dominance.
However, the main characteristic of personality is altruism, which is opposite to the unchanging egoism of the animal consciousness. The main features of the altruism of personality are to one degree or another of the fullness: kindness, friendliness, empathy, sympathy, mercy, sacrifice, that is, disinterested care for others.
Therefore, it can be stated that in every human consciousness, individuality, which mainly reflects the egoism of animal consciousness, coexists with altruism, which underlies the personality of each person. And both of these sides of human consciousness, mostly because of the difference in the tasks being solved, fight each other in every possible way, uniting only at critical moments of existence for the sake of survival. And the place of each person in society is determined, as a rule, by the predominance of certain properties of individuality and personality, as well as their level, which was achieved by the corresponding person.
As an example, one can bring the manifestation of the antagonism of the lowest and highest consciousness, which in fact manifests itself by no means in the class struggle of the oppressed masses with their oppressors, which does not intensify the process of development of communities - in both, the lowest consciousness prevails, thereby stimulating mainly the struggle for survival and comfort, but not for the development of the community - but this antagonism is manifested in the confrontation between the informal intellectual opposition and the power elite, which, in essence, represent the confrontation between the highest and lowest consciousness.
The weak development of self-consciousness and equally the weak manifestation of the lowest consciousness (low degree of manifestation of dissatisfaction of consciousness in both cases), which are in a balanced state, characterize the basic group of any communities - the philistines. All members of this group are guided generally by own mind and experience: they are occupied by themselves as well as own wellbeing, and do not aspire to either "high" or "low" goals, being limited to the desire of a hassle-free and full life, in which trouble is desirable to see only on the monitor screen. The man in the street do not feel aspiration to new due to own efforts, trying to obtain more comfortable state in life from a position of simple acquisition and consumption of benefits.
However, among the philistines there are always subjects with a somewhat higher level of the lowest consciousness, which in this case can cause them to strive not only for full, quiet and safe life, but also for domination among their own kind.
Focusing themselves mainly on such properties of individuality as a sufficient share of quick-wittedness; sociability up to servility; a tendency to deception in the form of distortion of information and dexterity in its presentation; acquired professional skills; as well as on such personality traits as a sufficiently strong will; self-confidence; unscrupulousness, expressed in cunning and treachery, as well as a significant share of irresponsibility, expressed in experiments that seem beneficial to themselves, but clearly harmful to the population, these subjects gain an advantage over the rest — the more inert members of the community in the form of ordinary people, highly moral intellectuals of any kind, and other members of the population who are sluggish or preoccupied with other matters, and who are not able to deftly push aside or slander their opponents, as well as really enjoy the humiliation of the lower ones, and at the same time endure mock from the side of own bosses.
Their personality is significantly reduced, since altruism, that is, kindness, friendliness, empathy, compassion, mercy, expressed in disinterested concern for others, is practically not characteristic of them.
They compensate a lack of mind by involvement of numerous advisers, but, because the decisions ultimately has to be made by them, so far as they, as true creators of own happiness, at first consider them from a position of the personal (corporate), but not the public good with a lurch towards retaining power, gaining a greater degree of their own domination and the acquisition of all sorts of benefits, littering, besides, the leadership of the various managing and economic structures with own mostly incompetent offspring.
Therefore, the hopes of naive masses to correct these moral monsters and cunning, hypocritical rogues, representing the power elites of various states competing with each other, have no basis, regardless of the structure of the state and its degree of development - from despotism to parliamentary democracy.
The informal intellectuals have the hope of reorganizing society in the direction of harmony, that is, equality, fraternity and at the same time liberty, without understanding that liberty always resists to equality, justice, destroying any stability. But this hope for harmonious world order can never disappear in their blissful consciousness: they as true humanists, are not capable to believe that horrors of our world cannot turn into prosperity of each person and all mankind eventually.
The informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant highest consciousness, expressed in a high degree of altruism of their personalities, - have never joined and will not join to the hypocritical and self-interested governing elite of the state, especially since they are characterized by a sense of self-esteem that does not allow them to please their superiors.
In other words, the already achieved level of highest consciousness, expressed in the altruism of their personality, does not allow them to commit mean deeds, putting material goods in the last place among the values of life. Therefore, they will always expose the unscrupulous, hypocritical and thieving powers that be, fight for the rights and civil liberties of workers, involving them in this struggle as widely as possible.
Thus, informal intellectuals are characterized by such features of individuality as a high degree of sensitivity, impressiveness, the desire for communion with the masses, the ability to pry, but they are not too often decisive and quick-wittedness.
Their personality is also largely the opposite of that of those in power. They are convinced that they are right in the struggle for the people's good, but they are not always critical of their ideas, which are mostly utopian. They are ruled by altruism. Therefore, most of all, they care about the good of the people, which, however, they do not really understand, since they unite this disunited and contradictory community into a single whole, presenting this whole as the oppressed, who must defeat the oppressors and rest on this in the goodness of the earthly paradise finally achieved.
The struggle between them when the passive behavior the most part of the rest of the population occurs continuously with the dominance of a more energetic governing elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.
As a result of similar confrontation between the ruling elite and the informal opposition to it, the faceless mass of the people - mostly the philistines - outwardly acquires development in the struggle of their representatives in the power and in the informal intellectual opposition to the power. Informal intellectuals, pursuing mainly goals that are opposite to those of representatives of the ruling elite, are forced to appeal to the people, proving their rightness and the anti-people nature of the oppressor elite, which, in turn, must justify itself and stigmatize rotten informal dreamers who can only speak, not manage and rule.
Thereby, a people, willy-nilly, are involved by energy of this struggle into a forward motion, which can also be evolutionary at the consent of the power elite with the opposition from the nonconformists-intellectuals to certain compromises in the interests of the working masses, but it can spasmodically go over into a different course if there is no such agreement, which is reflected in the public consciousness as a clear injustice, transforming into a more or less successful attempt to remove the ruling elite from power upon the occurrence of suitable conditions.
The disbalance in this confrontation leads either to stagnation in the development of the community, or to the disorganization of the management system and the onset of chaos with unpredictable consequences.
In other words, social development, the driving force of which is the confrontation between the inherently egocentric lowest consciousness and highest consciousness with its altruistic inclination to harmonize society, manifests itself depending on the level of the collective altruistic component of the highest consciousness in the community in the following phases: a smooth (evolutionary) course of technological and cultural development of the respective community, which can be interrupted by stagnation, followed by either the disintegration of the community with its joining other communities, or a break in the stagnation, leading to a radical change in relations in this community.
Since the egocentric lowest consciousness dominates in the ruling elite, and the highest consciousness in its altruistic expression dominates in the intellectual informal opposition to power with the corresponding impact of both on the masses, in so far precisely through these social strata is manifested externally the interaction of the lowest and highest consciousness in their collective form.
Social development as a whole does not lose its smooth course, when the ruling elite agrees with the intellectual opposition to it for certain compromises in the interests of the working masses, in particular, through timely reforms.
The characteristic example of a more or less smooth social and cultural development of a community over many centuries is the Roman Empire, in which philosophers had a significant influence on power, in particular, Lucius Annaeus Seneca minor was the most significant in his influence.
A certain balance between patricians and philosophers had a rather positive effect on the position of the plebs, in which, over time, could partially include, as full citizens, the peoples of the territories conquered by Rome, excluding, of course, those, who fell into slavery, although over time many of them became freedmen.
In any case, with all the changes in the ruling elite of the Roman Empire, the free citizens of this empire throughout its existence did not express a desire to change the system, which suited these citizens quite well. On the contrary, these citizens actively participated in the wars of conquest and the suppression of slave uprisings.
Relatively recent events in Libya and Somalia have clearly shown the possibility of disorganization of the system of government of these states, which ceased to exist as a result of an irreconcilable struggle between elites o the ethnic groups, who attracted a significant part of the population to their side with various promises and took advantage of foreign aid, that, in fact, could not be prevented by the missing informal intellectual opposition - the true bearer of culture and altruism , as a result of which there was no force that could counteract the disintegration of these states.
The reason for the onset of such chaos, as noted above, is the extremely low level of self-awareness of both the elites and the population, caused by a significant lag in culture and the adherence of the population to many archaic traditions that are far from altruistic. Therefore, there is nothing surprising in the fierce, animal struggle for power, which gives all the desired material benefits to its holders - and they do not know about the rest - proudly trampling on their own peoples.
A typical example of stagnation in social development is such a large state as Pakistan. Nothing culturally and technologically interesting is happening in it, except for periodic coups d'etat, which are rather indifferently viewed by its mostly Muslim population, while rather weak opposition forces are not able to force the power elites, who are only interested in themselves, to intensify the cultural development of society.
The reason for this stagnation is the inability of power-hungry rulers with an extremely low level of altruistic self-consciousness to pay attention to the barely audible demands of the informal opposition to pay more attention to the education of the population so that it finally moves away from a passive life and started to show creativity in science, technology and culture, like the population of developed countries. countries of the world.
The turn of events in the direction of moving away from stagnation or chaos manifests itself in the form of progressive reforms or revolutions, reflecting a different - more appropriate to the realities of life - form of development of society, at this by the guiding force of the revolution, as a rule, is the informal opposition to those in power.
Therefore, the revolution is the most striking manifestation of the confrontation between the lowest consciousness, which dominates the power elite, and the highest consciousness with a predominance of altruism, which dominates the informal opposition to the authorities.
Outwardly, this confrontation manifests itself defiantly against the background of the emergence of problems in the economic sphere, provoking popular discontent, alienation and resistance of the elites, and the emergence of new forms of ideology.
Of course, revolutionary events can take place only with a sufficiently high level of self-awareness, which is present not only in the ranks of the informal opposition to the ruling elite, but also covers a significant part of society, as a result of which it becomes possible for society to understand the need to eliminate the unfair distribution of existing benefits and disproportions in society and the economy, with which the entire mass of the population cannot but agree, and this need is explained by new forms of ideology, thereby dropping the authority of the authorities, incapable of carrying out urgent reforms.
In essence, a revolution differs from a coup by the superiority of the new ideas of the informal opposition over the ideology of the ruling elite with the recognition of these ideas by the masses. Thanks to this, the highest consciousness of the informal opposition to the ruling elite in its altruistic expression finally finds agreement with the extreme degree of dissatisfaction of the lowest consciousness of the masses, outraged by the impossibility of a normal existence in the current situation, placing their hopes on the new slogans of the opposition.
In turn, a high level of self-consciousness does not appear by itself, but is a product of a sufficiently high degree of cultural and technological development of society, during which both factors mutually influence each other.
Therefore, there were no revolutionary events, for example, during the transformation of the slave-owning system into a feudal one, which corresponded to a long process of awareness by the active part of the population of the futility of slave labor, leading society into stagnation both for the slaves themselves and for the development of technologies, Therefore, in order for labor to bring more income , it had to be released to a certain extent, that is, to interest workers in the results of labor, which happened gradually over time.
As proof of the reliability of the considerations we have cited about the decisive role of these hidden root causes of any social revolution, the secondary role of known external causes can be shown by examples when the presence of known causes does not lead to a sudden radical change in the social system, that is, a revolution, namely: in the form of several historical turning points in the social movement of ancient China. These events could be regarded as revolutions, according to reasons that modern researchers have put forward as true, but which, as will be shown below, are not.
Next, consider the example of fundamental reforms in Japan, that is, without revolutionary events, although these events are considered the Meiji revolution, as well as examples of counter-revolution in Russia and France, which are still classified as revolutionary events, having noted the manifestation of the hidden root causes of the bourgeois revolution in Russia. and France, together with the external well-known causes of the revolution, which in these countries was divided by reaction for many decades.
In the III century BC, the emperor Qing Shi Huangdi conducted a series of successful wars, in particular, with the Huns, began the construction of the Great Wall of China, having pushed aside for limits of the Great Wall of Huns, removed the old nobility from power, and his officials were set at the head of the provinces.
However, the land owners have been impoverished by the gradually rising costs on the army, the bureaucratic apparatus.
Cruelty of these measures has caused discontent of impoverished community members, as well as the nobility, removed from the governing of the country.
To this was added discontent with the barracks discipline, cruel punishments of the guilty, executions of Confucians who have opposed the oppression created.
Immediately after the death of Qing Shi Huangdi (end of III century BC), a mass uprising of the land owners began, to which the slaves also joined.
The most successful of the leaders of the uprising - the rural head Liu Bang - in 207 BC overthrew the last representative of the Qing dynasty, and the following year proclaimed himself Emperor, having founded a new dynasty Hang (the Old Hang Dynasty).
Under this dynasty, successful aggressive actions were widely deployed. However, the aggressive policy required enormous resources. Taxes began to be collected even from children and the elderly, prices grew. Population towards the end of I century BC more and more convinced of the inability of the bureaucracy to change the situation for the better.
General discontent caused the revolt in several provinces.
The rebels dyed their eyebrows in red as a distinctive sign (the "Red Eyebrows" revolt). They captured the capital, killed the emperor-usurper, who removed from the power of the heirs of the Hang dynasty, and in the 25th AD to power came again representatives of the Han dynasty (the Junior Hang dynasty).
Both of these cases of turning events in China could well be considered revolutions, since they corresponded to the reasons that modern researchers have put forward as true for the occurrence of revolutions.
Indeed, it is impossible to deny the aggravation of problems in the economic sphere, the alienation and resistance of the elites, popular discontent. External influences in favor of one or the other opposing parties were also absent. Confucianism was widely spread, which does not encourage open violence and cruel robbed of the population by the rulers, which can be considered an ideological influence on the population that counteracts the official ideology of the ruling dynasty. It is also impossible to deny the fall in the authority of power in both cases.
Nevertheless, the consequences of these seemingly turning points in the form of the victory of the insurgent people did not bring any radical transformation of social relations - the administrative and social structures did not change in any way - only a new emperor appeared, founding his own dynasty, and the bureaucracy was updated.
However, the absence of a transition from one qualitative state to another in the social sphere finds a completely reliable explanation by considering the problem of turning points in the history of the development of society from the standpoint of determining the state of the collectivist lowest and highest forms of consciousness, as mentioned above.
In this case, the accumulated dissatisfaction of the lowest consciousness of all sections of the working people with the situation, which found themselves in a hopeless situation physically destroyed due to the cruel actions of the ruling bureaucracy, and the extremely low level of self-consciousness of the ruling elites, who, as a result, did not have access to a view of a more democratic organization of society, could only lead to a change in the ruling regime, but not to a radical reorganization of public life, which no one had any idea about.
Indeed, revolutions or constructive reforms are possible only at that level of social development, when the masses of the people are associated to the heights of culture, and the always primitive power elite in its closure to its own privileges should be noticeably counteracted by an informal opposition with a high level of altruism in its own self-consciousness and broad views on democratization society. Only under these conditions is it possible for a revolutionary situation to arise, while in ancient China these conditions were absent: the masses were completely illiterate, and if there was informal opposition to the ruling elite, then in a hidden form of more or less progressive bureaucracy, usually afraid to manifest itself in an open struggle with the imperial power.
In turn, the example of Japan shows that talking about the indigenous changes in the system of government and economy that took place in the second half of the 19th century as a revolution in this feudal country with a medieval way of life, the policy of isolation from the rest of the world does not make sense even for formal reasons: there were no until the middle of the 19th century contradictions tearing the country , there were no problems in the economic sphere, popular discontent was at the usual level, new forms of ideology did not appear, but the international situation turned out to be very unfavorable due to the actual invasion of some coastal areas of Japan by foreign powers - under pressure from the US Navy squadron in 1854, Japan was forced to conclude an unequal trade agreement, in 1863 one of the southern Japanese cities, and later another city in Japan was fired upon by the combined fleet of Great Britain, the USA, the Netherlands and France.
This shows that the isolationist policy of the Japanese leadership failed, and Japan was forced to rebuild its politics and economy in order not to become a colony of the West.
It was this external reason for external influence on Japan that led to the rejection of the policy of isolationism, and the subsequent restructuring of the country's administration, effective reforms in the economy and politics for almost half a century, that is, to the reform of the foundations on the part of the authorities.
Thus, the explanation for the absence of the possibility of a revolution in Japan, although these events are called the Meiji revolution, in our opinion, is that in a feudal country, with a population enslaved by the masters, the absence of at least some opposition to the ruling clan, the level of self-consciousness of the enslaved the population is insufficient for the rapid formation of an independent desire for new forms of beingness, as a result of which it clings tightly to the way of life and traditions obtained by means of many efforts, without striving for a new one.
Therefore, no struggle between the informal opposition and the power elite took place due to the absence of the first, the own time of such a community proceeded slowly and life in it did not particularly change. And only the external impact that has taken place has set this frozen gloomy colossus in motion - but, of course, not in the form of a revolution, but the gradual reforms that the proud ruling elite was forced to carry out after the infighting expressed in military clashes, in order to avoid turning the same elite into pathetic satellites of the developed countries of the West.
By 1917, it became clear to everyone that the ruling elite of Russia, which had dragged the country into the war as a kind of payment in kind for Russia's huge debts to the Entente countries, was absolutely indifferent to people's sacrifices and hardships, completely decomposed and incapable of governing the state. In other words, the level of its self-consciousness fell to the lowest possible level, and the altruistic component of self-consciousness of this elite was practically absent.
At the same time, the intellectual opposition to the ruling elite considered it possible to democratize society by removing the aristocracy from power and electing a Constituent Assembly in the conditions of hostilities, followed by the establishment of a democratic republic, the main levers of government of which, with the passage of appropriate laws, should be in the hands of the bourgeoisie, and not the aristocracy.
It would seem that in the current conditions of the decomposition of the royal regime, all these considerations are not far from the truth, however, the altruistic component of the self-awareness of the bourgeois opposition to the authorities, which make good money in the war, was focused only on the segments of the population close to it, and not on the masses suffering from war, who, naturally, could not treat this policy with approval, moreover, peasants dressed in soldier's overcoats, who have long passed through patriotic ecstasy, despite rampant illiteracy, came to understand the pointlessness of participating in the war for the Dardanelles, that is, for interests alien to them, in the absence of the opportunity to run their own economy, which gradually fell apart without warring masters.
They wanted the end of the war and land reform in their favor. In other words, the accumulated dissatisfaction of their lowest consciousness with the disastrous situation and the self-consciousness naturally demanding justice wanted an immediate resolution of the situation, especially since this seemed possible due to the presence of rifles in their hands.
It was this demand of the peasants that was not taken into account by the bourgeois opposition, which quite successfully carried out its bourgeois revolution in February 1917, and considered it expedient to wage the war to a victorious end, postponing progressive reforms until its completion.
But this demand of the peasants was understood and adopted by the radical part of the informal opposition of the Marxist persuasion - the Bolsheviks, who dreamed of seizing power in Russia for the sake of putting Marx's ideas into practice.
The slogans of the Bolsheviks: the end of the war, freedom for the peoples, land for the peasants, factories for the workers, could not help but attract to their side the masses of working people of different nationalities, and therefore they - almost bloodlessly - have seized power in the country in October 1917.
However, the October change of power in Russia in 1917, which for a long time was recognized as a progressive revolution in comparison with the February revolution of 1917 in Russia, on the contrary, essentially lowered the social status of the state, turning it over time into a typical Asian-type satrapy with a mania for world domination under deceptive slogans of world brotherhood and communist consumer happiness, which quite naturally fell apart quite quickly due to the unattainability of the goals set by the Communist Party, giving rise to the devastated Russia of the present time instead of the USSR. The natural wealth of this Russia is being pumped out by its former rivals, the greedy and stupid Russian elite, consisting of former leading party members, is choking on money that they are not able to attach anywhere except for palaces and yachts, and the humiliated and still impoverished people are only able to watch this action, which is a typical sign of social stagnation.
Therefore, the October attempt to change social relations in favor of the working people should be recognized not as a revolution, but as a counter-revolution, which was inspired by the dissatisfaction of their lowest consciousness caused by a significant decrease in the standard of living of the population and its destruction (war) that dominated in the masses of the people at their extremely weak self-consciousness. Thus, the general illiteracy of the people, the lack of sufficient education and culture in it, and, consequently, the extremely low level of self-consciousness, contributed to the belief of the masses in the false slogans of the Bolsheviks to end the war, which immediately flowed into a bloody civil war. In reality, the land was mostly transferred to collectives – first to communes, and then to collective farms. Instead of the promised transition of factories to the management and use of workers, they became the property of the state., The freedom promised by the Bolsheviks to the peoples in one year turned into a one-party totalitarian regime that suppresses any dissent. The result of this deception was the transformation of the new state not into a popular one, but into a state-bureaucratic one.
As you know, the revolution is characterized by a progressive jump-like transition of quantitative changes into qualitative ones, which happened in Russia in February 1917, despite its outward form of a coup and an unfinished look, wherea after October of that year, there was only the appearance of the people coming to power, since the levers of government eventually turned out to be at a retrograde pseudo-socialist bureaucracy that retained the imperial consciousness of tsarist Russia with a claim to world domination under the Marxist slogan of achieving communism by all peoples of the planet. To achieve these goals, labor in the country was intensified, the peoples of Russia were transferred into a semi-serf state, and the state itself - into a military mechanism.
Thus, the state that appeared in the place of Russia after the October Revolution, in essence, became the same authoritarian and bureaucratic as the tsarist regime, but hiding behind a fig leaf of public property, behind which was hidden the ownership of everything and all of the Soviet bureaucracy, which could dispose of this property. practically uncontrollably.
The territory, natural resources, high people's potential and the initial enthusiasm of the population, who believed in the justice of the supposedly people's system, made it possible to create a superpower with nuclear weapons due to its super-exploitation and incredible sacrifices. However, the sluggishness of the Soviet bureaucratic machine, the uncompetitiveness of the economy in comparison with the leading capitalist countries, its ambitions of a superpower requiring excessive investments, and the gradually fading enthusiasm of the population, whose standard of living remained extremely low, led this state to collapse in 1991 and the beginning of revolutionary events, which served as a kind of continuation of the bourgeois-democratic February revolution, interrupted by the Bolshevik counter-revolution in October 1917.
The main reason for the collapse of the Soviet empire was that the idea gradually took root in the self-consciousness of the population and the ruling strata of the state that the transfer of management to the rails of a competitive economy, similar to the Western one, and this would be enough to improve the standard of living and gain universal happiness.
In addition, the proclamation of the Soviet person as the best example of such in the world turned out to be a fiction. The absence of real changes in his self-consciousness led him in the result of the lose the goal by the community (building communism) to a throwback - to capitalism so condemned in the USSR (and correctly condemned), where, naturally, he found only mockery at himself.
Along with this reason of the collapse of the USSR, there was also another reason: there was no possibility of reach in this artificial community of a common self-consciousness for all its nationalities which were at various stages of development of self-consciousness that clearly after the collapse of the USSR showed the descent of the republics of Central Asia to feudalism or even to Asian satrapies, and the republics of the Baltics, on the contrary, have directed towards the European Union.
The arrogance of the ruling elite of the country with an extremely low level of self-consciousness, the predominance of aspirations in it for their own material enrichment, and not for the good of the country and the people, led to Russia's rollback to the level of a secondary state, up to turning it into a raw material appendage of the West.
The Russian elite did not take into account that the world had long been divided up by Western monopolies, as a result of which Russia, which until recently was a world superpower, was left out of work. Besides, its supposedly inefficient economy was quickly destroyed in it on Western advice.
As a result, Russia, with its large reserves of raw materials, has actually become a semi-colony of the West, having lost both sales markets and products for sale, except for some types of raw materials, and is still in state of stagnation.
Thus, this communist satrapy, unlike ancient China, did not last long, culminating in a qualitative transformation in 1991 of feudal-despotic methods of ruling the Communist Party for a capitalist way, but again unsuccessfully. As a result, Russia lost the status of a great power. The reason for these failures is the low level of self-awareness of the population of Russia due to its long cultural and technological backwardness and, therefore, the lack of sufficient time for its rise.
Since there is no understanding of such a situation in the sphere of consciousness of the population of Russia, a reliable explanation for such a situation in Russia has not yet been found, as evidenced by the recognition by one scientific school by the October events of 1917 by the great progressive people's revolution, and by another - the adventurous Bolshevik coup that ended in the collapse of the state in 1991.
The above brief analysis of the events in Russia in 1917, in our opinion, showed that the October Revolution of 1917 was a typical counter-revolution in favor of the false Marxist theory, which relatively quickly showed its complete incapacity, contributing, contrary to expectations, to the transformation of the country instead of a communist paradise into a state-bureaucratic monster with anti-democratic methods of government, the introduction of like-mindedness and a gradual lag in the pace of development from the developed countries of the world.
Be that as it may, but along with the negative features of certain events, for the most part, positive ones also coexist.
In particular, China and Russia did not disintegrate either due to internal reasons or due to external pressure of powers competing with them, retaining their original culture and self-consciousness of the collectivist type, as opposed to a culture based on an egocentric type of self-consciousness that produces a society with purely individualistic aspirations, which , to a large extent, as a result of this, in the person of its elites, it seeks to isolate itself from the rest of the countries of the world, believing itself to be superior to them in terms of culture and technological equipment, and not considering it shameful to rob the rest, as they consider, underdeveloped countries, and at the same time destroy their culture and national characteristics .
The revolutionary and anti-revolutionary events in Russia lasted for more than 70 years. Similar events lasted almost as long in France, starting from 1789 and ending in 1870, having a similar character.
Let's try to show it.
The indignation of the Parisian people in 1789, culminating in the storming of the Bastille, marked the beginning of the bourgeois-democratic revolution in France under the slogan "Liberty, Equality and Fraternity", the causes of which are quite consistent with the external causes of any progressive revolution: problems in the economic sphere, alienation and resistance of the elites, popular discontent, the emergence of new forms of ideology, a favorable international situation.
Indeed, the inability of the authorities to carry out urgent reforms in accordance with the socio-political changes in the country, the financial crisis, the unwillingness of the upper classes to give up at least part of their privileges, the increased wealth of the bourgeoisie, who demanded an increase in their status, the emergence of a new ideology of the Enlightenment, squeezing all the juice out of the people for the sake of a luxurious life of the decaying upper strata of power could not but lead to the overthrow of the unfit regime of absolutism.
As a result of the revolution, the legislative branch, the central administration, the courts, and the church were reformed. All privileges were abolished, and then the monarchy was abolished.
However, the economic situation continued to deteriorate, from all sides there was an offensive by the troops of the monarchies surrounding France. The bourgeois government could not cope with the onslaught of unfavorable circumstances.
And then, as well as more than a hundred years later - in Russia, the most radical group of revolutionaries, the Jacobins, set to work. They, like the Bolsheviks at one time, appealed to the peasants for support, carrying out for their sake an additional division of land and a law abolishing seigneurial duties and feudal rights without any compensation.
Such measures allowed them to seize and consolidate their power, which quickly turned into a dictatorship with a policy of reducing large fortunes and terror for the sake of universal obedience.
Thus, democratic initiatives were destroyed and regression began, the next form of which was the policy of the Thermidorians, who preached enrichment by any means.
In the end, the move to the right led to the establishment of Napoleon's empire, and then to the restoration of the power of the Bourbons, which, after many upheavals, was replaced by the power of Napoleon III, who was overthrown by the bourgeois revolution of 1870, similar to the 1991 revolution in Russia.
The reason for such a long and with many victims of the establishment of bourgeois-democratic rule in France, in our opinion, is, first of all, the mood of the self-consciousness of the informal opposition to the ruling elite on utopian ideas, that consider it possible to form a fair people's state, which contradict the very logic of the development of civilization in the course of the struggle collectivist lowest and highest forms of consciousness of any community, expressed in confrontation of the power elite and the opposition to it, the result of which is the accelerated development of the community.
This development can be both evolutionary in the case of compromises between these two forces, and revolutionary, if none is observed, with the involvement of the masses in this confrontation.
Just as the false ideas of communist equality, contrary to the idea of liberty, led to terror and civil war in Russia, the consequence of which was the establishment of a despotic regime for 70 years, the idea of introducing wholesale equality led the Jacobins to terror, which in turn caused the rise to power retrogrades with the rollback of the state to authoritarian methods of government for more than a hundred years.
Part 12. Is it possible to create a fair people's state?
Introduction.
The best minds of mankind have been struggling for several thousand years to solve the problem of establishing a fair people's state. In particular, Plato, Campanella, Marx have offered their solutions to this problem. However, a careful analysis below shows an unusual similarity of approaches to solving this problem of these thinkers.
But this tempting goal has not been achieved in any way, despite repeated attempts. What is the reason for the collapse of these blissful hopes and why the failure of all these decisions did not teach anyone anything?
The problem of a fair people's state has been posed since ancient times.
It was about fairness that Socrates reasoned in Plato's Dialogues, believing that fairness in public administration would arise if philosophers ruled the state: "Since philosophers are people who are able to comprehend what is eternally identical to oneself, while others cannot and get stuck in place, wandering among a variety of different things, and therefore they are no longer philosophers, the question is, which of them should lead the state" [1. Beginning].
And further: "Until philosophers reign in the state, or the so–called current kings and lords will not nobly and thoroughly philosophize and this will not merge into one – the state power and philosophy, and until those people are obligatorily removed - and there are many of them - who are now striving separately or for power, or to philosophy, until then, dear Glaucon, states will not get rid of evils, and it will not become possible for the human race and will not see the sunlight that state structure which we have only described verbally" [1. Book 5].
But, at the same time, Plato, judging by the following example, fully understands the problematic nature of philosophers being in power: “In relation to the state, the position of the most decent people is so difficult that nothing could be worse ... So, imagine such person who turned out to be the helmsman of several ships. The helmsman is superior in height and strength to everyone on the ship, but he is deaf, and also short-sighted and understands little about navigation, and among the sailors there is a strife over the control of the ship: everyone thinks that it is he who should rule, although he has never studied this art … ... in addition, he declares that there is nothing to learn about this, and are ready to tear apart the one who says what is needed ... Having overcome the noble helmsman with the help of mandrake, wine or any other means, they seize power on the ship, begin to dispose of everything that is on they eat, drink, feast and, of course, direct the course of the ship exactly as it is natural for such people” [1. Book 6].
It was precisely such reasoning that moved Plato towards doubts about the reality of government by philosophers. Apparently, therefore, he called his model of a fair state ideal, that is, first of all, not in the sense of its perfection, but rather in terms of the possibility of its practical and successful implementation.
Similar doubts are inherent in Plato also in relation to fairness: “... the same action is sometimes fair and unfair? I will give this example: if someone receives a weapon from his friend when he was still of sound mind, and then, when he goes crazy and demands his weapon back, he gives it up, in this case everyone would say that it should not be given and unfair is the one who would give or wish to honestly tell the whole truth to a person who has fallen into such state ... Therefore, this is not what determines fairness: to tell the truth and give back what you took ... "[1. Book 1].
Despite the generally understandable ambiguity of the concept of fairness and the heterogeneity in all respects of the entire mass of people at all times, who too often do not understand or do not want to understand each other, and try to do everything in their own way, regardless of laws or are making laws, profitable for themselves, the topic of establishing a fair people's state is still on the agenda.
In particular, one of the interlocutors of Socrates speaks about fairness as follows: “Every power establishes laws in its own favor: democracy - democratic laws, tyranny - tyrannical, as in other cases. Having established the laws, they declare them fair for the subordinates- this is exactly what is useful to the authorities, and the one who transgresses them is punished as a violator of laws and fairness. So I say, most venerable Socrates: in all states, the same thing is considered fairness, namely, what is suitable for the existing power. But she is a force, so it turns out, if someone correctly argues that fairness is the same everywhere: what is suitable for the strongest" [ibid.].
In response to him, Socrates sarcastically remarks: "Because you think that shepherds or Bootes take care of the welfare of sheep or oxen when they fatten them and groom them, and that they do it for some other purpose, and not for the benefit of the owners and their own" [ibid.].
Having not figured out how to attract the decent people to govern the state in a legitimate way, without which it is not capable of being fair in his opinion, Plato, through the lips of Socrates, demands forcibly to force philosophers to govern the state: “So, good people therefore do not agree to govern - for no money , nor for the sake of kudos: they do not want to be called either mercenaries, openly receiving remuneration for guide, or thieves, secretly using its benefits; in turn, honor does not attract them - after all, they are not ambitious. In order for them to agree to govern, it is necessary to oblige them to this and apply punishments "[ibid.].
Therefore, it makes sense to consider further Plato's considerations about his model of an ideal state, created back in the 4th century BC. This model, despite its dubiousness, according to Plato himself, tried to improve on the basis of Christian dogmas Tommaso Campanella on the verge of the 16th-17th centuries AD, and to implement in practice this model in the form of a fair people's state have tried the Jesuits among the Indians in the territory of modern Paraguay in the XVII-XVIII centuries.
Moreover, in essence, Karl Marx has developed a similar model of a fair people's state, and they are still trying to implement it in various ways, despite the obvious meaninglessness of this occupation, which follows from the above statements of Plato himself.
Apparently, this process in the head of these followers is largely spontaneous because both they and the rest of the idealist enthusiasts really want it, regardless of the common sense considerations.
And they can be understood: it is impossible for people who are worried about the good of every person and everybody at once to live in this unfair world without such a noble goal as the final solution to the problem of fairness by the onset of universal goodness.
However, in practice, however paradoxical it may seem, the absence of the onset of this goodness in the course of the struggle for the chimerical justice of idealists with oppressors-bloodsuckers, that is, in the conditions of the antagonistic states, leads to the accelerated development of civilization, making it more and more comfortable, and its natives - more cultured and conscious, and equipped with many of the fruits of an equally accelerated technological development.
Such is the result that a fair people's state has not been established, except for a few failed attempts that will be mentioned below.
It turns out that the point is not in the implementation of this project, with the implementation of which, by the way, all humanity would gradually fall into senility due to the lack of striving for the best, which has already been achieved, but the thing is that this project itself is the incentive for the development of the entire community, since the best representatives of humanity in the person of intellectuals - the fighters for the happiness of all others - must fight for something and somehow protect the offended, but no more noble than this goal as the acquisition of permanent happiness for everyone at once, despite the fact that this goal is like a carrot suspended on a fishing rod in front of the nose of a donkey, who stubbornly runs after this carrot, as he is prompted by the instinct of dissatisfaction with what is still consumed, while dragging at the same time somehow a cart of civilization.
1. A look at Plato's model of the ideal state.
So, Plato gave the seed to future generations who, in the person of his best representatives, tried to implement the project of a fair people's state, despite the fact that he himself has recognized the model of this state developed by him as ideal, first of all, in terms of the dubiousness of its implementation, although he cherished the hope of correcting the population in the future.
Alas, all future models and schemes of a fair people's state also remained ideal, that is, utopian, and if they were implemented, then in the form of non-viable formations that quickly disappeared, absorbed by their neighbors due to the lack of their development, or turned into a kind of antagonistic state with the same slickers-bureaucrats in power.
Let us now look at how Plato tried to resolve irresolvable contradictions in his model of a fair state, which, as we will show below, has not undergone fundamental changes either in Campanella's "The City of the Sun" or in the bright communist tomorrow drawn by Marx, which in no way manages to turn into today.
Plato has set himself the task, which was to establish a harmonious organization of the state both from the position of the internal consistency of life, where everyone will be satisfied with everything, and in defense from the external enemies: " …we are founding this state not at all meaning to make one of the segments of its population somehow especially happy, but, on the contrary, we want to make the entire state as a whole so. After all, it was in such state that we expected to find fairness, and unfairness, on the contrary, in the worst state system ..." [1. Book 4].
The fallacy of the very setting of similar task is evident from the unattainability of happiness both in general and individually, since each person, both in a team and individually, is driven by dissatisfaction with the present, stimulating movement into the future. That is, development, and therefore life, is possible only in the struggle of contradictory and even opposite aspirations of different personalities and characters through a series of mistakes and disappointments, thereby bypassing satisfaction with the existing, leading to stagnation and death.
Nevertheless, Plato, within the framework of this deceptive model, has considered that satisfaction with beingness by all and, therefore, fairness for all, can be achieved. In order for fairness to cover everyone and everyone, Plato proposed to establish a certain kind of equality between citizens, who, of course, cannot be equalized in general because of their diversity and many points of application of economy and management, but you can try to narrow this diversity by reducing it to only three classes - aristocrats-philosophers, guardians, farmers together with artisans: “Wealth and poverty.
One leads to luxury, laziness, innovations, the other, apart from innovations, leads to baseness and atrocities... ...Be that as it may, they contain two states hostile to each other: one for the poor, the other for the rich... ...that fairness consists in that. so that everyone has his own and fulfills his own too ... ... the interference of these three estates in other people's affairs and the transition from one estate to another is the greatest harm to the state and can rightfully be considered the highest crime" [ibid.].
Understanding the insufficiency of this division of the population into a kind of castes to establish equality, which already looks like inequality, Plato comes up with some supposedly fairly clear criteria for evaluating progeny, suggesting, in accordance with them, to conduct a constant selection of this progeny in order to highlight the abilities, qualities of the mind and inclinations of each individual even in childhood and, thus, preliminarily determine the place of a given individual within the framework of one or another estate: “Although all members of the state are brothers ..., but the god who sculpted you, in those of you who are able to rule, mixed gold at birth, and therefore they are most valuable, in their assistants - silver, but iron and copper - in farmers and various artisans. You are all related, for the most part give birth to your own kind, although it still happens that silver progeny will be born from gold, and gold from silver; the same in other cases. From the rulers, God demands, first of all and mainly, that it is here that they turn out to be valiant guardians and that nothing more intensively protects as own progeny, observing what kind of admixture there is in the soul of their children, and
if a child is born with an admixture of copper or iron, they should in no way have pity for him, but act as his natural inclinations deserve, that is, include him among the artisans or farmers; if someone is born with an admixture of gold or silver, this should be appreciated and honorably transferred to guards or into helpers. After all, there is a prediction that the state will collapse when it will be guarded by iron guardian or copper ... "[1. Book 3].
"... the best men should mostly unite with the best women, and the worst, on the contrary, with the worst, and that the progeny of the best men and women should be educated, and the offspring of the worst should not, since our small herd should be the most selective. But that this is how it is done, no one should know, except the rulers themselves, so as not to bring the slightest discord into the squad of guards" [1. Book 5].
In addition to the selection of progeny, Plato proposes to completely eliminate private property, up to the possession of wives, bringing the diversity of citizens of the state in this respect to one denominator for the sake of their equalization, and thereby free them, as he believes, from enmity and envy caused by uneven ownership of property: "... no one should have any private property, unless it is absolutely necessary ... ... no one should have such a dwelling or storeroom, where everyone who wishes would not have access" [1. Book 3].
“Only in this way could the guards remain unharmed and preserve the state. And as soon as they have their own land, houses, money, they will immediately become owners and farmers from the guards; from the allies of the rest of the citizens they will become the hostile overlords; hating themselves and arousing hatred towards themselves, harboring evil intentions and fearing them, they will all time live in greater fear of internal enemies than of external ones, and in this case they themselves, and the whole state, will rush to their speedy death [ibid.].
"All wives of these husbands must be in common, and separately, let none of them cohabit with anyone. And children should also be common, and let the father not know which child is his, and the child - who his father is. "[1. Book 5].
As for the selection of progeny, even now there are no ways to identify the best and worst among children, since so much is mixed in the minds of each person that it is not possible to determine its quality, especially with regard to creative abilities that most contribute to social, cultural and technological development.
If we turn to property, which Plato proposes to eliminate having equated the citizens of the state in this respect, then the following should be noted.
Private property did not arise by itself and not as a result of the improvement of tools alone.
The basis for its appearance was the complement of the communal, or the collectivist self-consciousness, which completely dominated earlier in primitive communal communities, by the individualistic self-consciousness, which, having reflected emergence of new technologies (metal tools), allowing to increase the labor productivity and produce excess products, was able to encourage some energetic or holding important positions of individuals to seize certain resources to confirm and affirm of one's higher position in the new society.
Along with that, this redistribution of property has created antagonism in society, which could not but contribute to the struggle, and hence to progress, since the warring parties will certainly try to come up with and introduce those innovations that will contribute both to victory over enemies and to bringing life to a more pleasant and easy pastime.
The ownership relations, which took on different forms in different regions, have set a completely another pace for the development of civilization, and this type of economic entity took not millions of years, but only a few thousand years, and still exists today.
In other words, the proprietary relations became that external force that ensures social development, behind which stood the duality of human consciousness, namely: the rivalry between the animal form of consciousness inherited by man from his ancestors - primates, and the self-consciousness of each person, which gave him the opportunity to partly separate from nature thanks to aware changing one's own surrounding, and not only by adapting to it, as is characteristic of all natural beings.
The result of the interaction of both forms of consciousness was for the most part their struggle, since the considerations of these forms cover various spheres of life – the animal form of consciousness focuses on maintaining the body in a working state, striving to provide it with better nutrition and creating more favorable conditions for its existence and reproduction, whereas self-consciousness tries to determine the role of man in beingness, captivating him to the knowledge of new, interesting and unusual, due to which, moreover, the conditions of both his own and group existence can be significantly improved, for example, by landscaping life, creating a new weapon for victories over enemies, as well as having presented the surrounding world for himself with new impressive colors in the form of works of art, etc.
The extreme antagonism of the animal form of consciousness and self-consciousness, manifested exclusively in the possessive relations, which in turn initiate the emergence of civilization, and then states, is key to the existence and development of states. Therefore, with the disappearance of the private property, the technological civilization loses the antagonistic aspirations of the personalities that make up it, and ceases to exist.
If we return to Plato's modeling of the harmonious structure of the state, then the inequality of people, both innate and in education, he proposed to eliminate as follows: to distribute them into three estates - a kind of castes, and pay main attention to the upbringing of citizens, which is absurd in itself, since upbringing does not affect the egocentric natural (animal) form of consciousness, which remains unchanged during life, which in most people prevails over self-consciousness that is blissful in many respects, filled by many delusions, in contrast to the animal consciousness, the instinctive-reflex activity of which was formed in primates for many tens of millions of years, reaching a kind of perfection.
According to Plato, the main group of rulers should include the most capable and intelligent, who are not inclined to simply consume various goods, but who are interested in the structure of Creation, relationships between people, strive for beauty - now they would be called by the creative natures.
Plato has called them philosophers, or the wisest of citizens, who therefore cannot but be aristocrats of the spirit.
In his opinion, it is they who are able effectively to lead the state, serving its interests due to their selflessness, broad views, deep intelligence and insights of favorable prospects for the state they lead: "The nature of the philosopher is distinguished by proportionality and innate subtlety of mind… ... The main property of the philosophical soul is to embrace the whole of time and beingness with thought ... ... A decent person, not greedy, and also noble, not boastful, not timid" [1. Beginning].
"So wouldn't it be appropriate to say in defense of our view that a person who has a natural inclination for knowledge strives with all his might for genuine beingness? He does not stop at a multitude of things that only seem to exist, but he goes on unceasingly, and his passion does not subside until he touches the very essence of each thing with what is appropriate to touch such things in his soul, and it is appropriate to their kindred principle. Having become closer through it and united with the true beingness, having generated mind and truth, he will both know, and truly live, and feed, and only in this way will he get rid of the burden, but not before" [ibid.].
"The philosopher has four basic virtues of an ideal state ... ... fairness, prudence, courage and wisdom" [1. Book 4].
If we judge in accordance with the rules of formal logic about Plato's choice of philosophers by the leaders of a fair people's state as the most intelligent, honest, not self-interested and knowledgeable persons from the entire population, then he seems to be as the most reasonable.
But, as Plato himself noted, such people are more interested in cultural values, knowledge of the world around them, and not in politics, not in managing a heterogeneous crowd of subjects who are ready to fight for certain benefits. Therefore, Plato has considered it necessary to punish philosophers who refuse to govern the state, and to equalize the heterogeneous crowd of envious and greedy subjects by the abolition of property.
All this at first glance looks quite reasonable and effective, but in practice it turns out to be its opposite.
The fact is that among citizens there are always subjects with a slightly higher level of certain individuality traits, which are mainly the product of the animal form of consciousness, which in this case can cause them to strive not only for a well-fed, calm and prosperous life, but also to domination among their own kind.
Relying mainly on such properties of one's own individuality as a sufficient share of ingenuity; sociability up to servility; a tendency to deception in the form of distortion of information and dexterity in its presentation; acquired professional skills; as well as on such personality traits as a sufficiently strong will; self-confidence; unscrupulousness, expressed in cunning and deceit; a significant proportion of irresponsibility, expressed in experiments that seem beneficial to themselves, but clearly harmful to the population, these subjects gain an advantage over the rest - more inert members of the community in the form of ordinary people, highly moral intellectuals of various kinds, which include philosophers, as well as other sluggish or concerned about other affairs representatives of the population, who are not able to deftly push back or slander the opponent, as well as really enjoy the humiliation of the lower ones, and at the same time endure the mockery of the higher ones.
Their personality is significantly reduced, since altruism, that is, kindness, friendliness, empathy, sympathy, mercy, expressed in disinterested concern for others, is practically not characteristic of them.
They compensate for the lack of mind by attracting numerous advisers, but since they eventually have to make decisions, as long as they, as the true creators of their own happiness, first consider them from the position of personal (corporate), and not the public good with a roll towards retaining power, gaining a greater degree of their own dominance and acquiring all kinds of benefits.
Thus, in the natural process of gaining power, it is not the sage-philosophers who gain the advantage, but the cunning, unscrupulous and clever rogues who expect to receive considerable benefits from it and are ready to push back honest managers by all possible means, who lose the advantage in maintaining their position in power due to decency. the inability to slander one’s neighbor, to push back rivals by any available means, especially since those in power are kept in it by deceiving the crowd with spectacular, but mostly unrealistic promises and small handouts as a so-called carrot, as well as pumping the imaginary and real threats - external and internal, like a whip, but on similar actions the honest and upright philosophers will never go to.
So wise and disinterested philosophers are unlikely to last long in this bank with spiders, which is politics and power, contrary to Plato's hopes, as a result of which a fair state does not work with this side either.
However, honest, disinterested, noble philosophers and scientists are quite suitable for the role of critics of power, protection of those oppressed by it, and they are, in fact, the only ones who are able to develop science and build culture. It is in this, and not in the management of the state, that their mission actually consists.
Philosophers as true sages who sincerely want the good of the people, that is, with the dominant of higher consciousness (self-consciousness), expressed in a high degree of altruism of their personalities, in fact, will never become a hypocritical and selfish governing elite of the state, especially since they are characterized by a sense of self-esteem that does not allow them to please those above them.
To commit vile acts, so characteristic of politicians who are possessed not by morality, but by interests, they will not be allowed by the already achieved level of higher consciousness (self-consciousness), expressed in the altruism of their personality, putting material goods in the last place among the values of life. Therefore, they will always expose the unscrupulous, hypocritical and thieving powers that be, fight for the rights of citizens, and not cling to power, and will not participate in political games based on deceiving the people for the sake of their own privileges and power over them.
At the same time, these people will always have hope for the reorganization of society towards harmony. This hope for a harmonious world order cannot ever disappear in their good consciousness: they, as true humanists, are not able to believe that the horrors of our world cannot pass into the prosperity of every person and of all mankind in the end.
Their creativity is most valuable not for leadership, but for the purposeful and proactive development of science and culture, which directly affects the masses, developing more and more minds and feelings of people, affecting the most sensitive strings of self-consciousness of each person, thanks to which both individual and collective self-consciousness gradually change: mores soften, the population's craving for knowledge grows, the number of intellectually and emotionally developed people increases.
The growth of culture and education of the population makes it possible to increase the percentage of creative people who are, in fact, the only effective lever for accelerating the development of society.
Returning to Plato's considerations about the bulk of citizens who do not have great abilities, which must be led, it should be noted that he proposes to engage them in the production of material goods. These people, due to their simplicity and lack of interest in high culture and knowledge of the surrounding world, in his opinion, should just as simply consume the ordinary material goods along with their primitive reflection in culture, and nothing more, doing only one thing all their lives.
Therefore, Plato attributed them to the lowest estate and identified these citizens for the production of consumer goods both for themselves and for everyone else within the framework of crafts or agriculture. He considered the main reason for referring them to the lowest estate to be their lack of striving for mental and emotional development - these people are now referred to as philistines - and assumed to educate them in moderation and a tendency to order and discipline, as well not to climb into someone else's garden, that is, to be attached to one occupation all their lives.
“Look,” I said, “how the state can provide itself with all this: is it not so that someone will be an agriculturist, another a builder, a third a weaver? And should we not add to this the shoemaker and some other person who attends to our bodily needs?... ... in our state we will find that the shoemaker is a shoemaker, and not a helmsman, in addition to his shoemaking; that the farmer is a farmer, and not a judge, in addition to his agricultural work, and a military man is a military man, and not a businessman, in addition to his military occupations; and so on" [1. Book 3].
"In order for our shoemaking business to be successful, we forbade the shoemaker to try to become a farmer or a weaver, or a housebuilder; similarly, we have entrusted everyone else with only one task, to which he is suitable according to his natural inclinations; he will do this all his life, without being distracted by anything else, and will achieve success, if he does not miss the time. And isn't it important to perform well everything that relates to military affairs? Or is it so easy that a farmer, a shoemaker, any other craftsman can be a warrior at the same time?" [1. Book 2].
It is difficult to argue with Plato that a significant part of citizens should produce or extract this or that product, sharing it with other citizens who are not involved in the productive sphere of activity, especially since most citizens of the state especially do not strive for the "high" or "low" goals, limiting themselves to the desire for a problem-free and well-fed life. They do not feel the desire for new knowledge at the expense of their own efforts, seeking only a more comfortable life from the position of simple acquisition and consumption of its benefits.
The absence of aspirations for a hectic life is due to a low level of ingenuity, unwillingness to use one’s mind, even if it is relatively good, weak sensitivity in relation to other people’s troubles and troubles, insufficient impressionability, decisiveness, sociability, an unsatisfactory level of aspiration to pry and inquisitiveness, a low degree of dominance, as a result of which such citizens have a comparatively low-grade individuality and an unremarkable personality.
Such "plant" life, to which they quickly get used, partly resembles the existence of animals, which, as you know, are concerned only with the problems of nutrition, reproduction and achieving, preferably, greater comfort.
Naturally, Plato attributes them to the lowest estate, but falling at the same time into a contradiction consisting in the obvious impossibility of equating these simplistic subjects with wise philosophers.
That is, in this aspect, the equality of all citizens proclaimed by him for the sake of establishing fairness becomes ephemeral.
In addition, Plato was mistaken in the need to establish a permanent binding of each citizen from the lowest estate to one type of activity.
The fact is that this numerous estate of the ordinary people is actually a reservoir for replenishing and improving all other strata of society for the following reasons.
Competition in this, at first glance, calm sphere, at least for improving the quality of consumption and small life joys, forces these citizens to show such personality traits as self-confidence, self-criticism, will, but still their egoism and indifference to other people's problems prevails over altruism.
However, such traits of their personality and individuality for individuals as the quality of mind, curiosity, will, diligence-laziness, self-confidence-self-criticism, politeness-rudeness, responsibility-bad faith, conviction-unscrupulousness, as well as quick wits, sensitivity, impressionability, decisiveness, one or another degree of sociability can experience significant fluctuations, due to which a relatively small - fluctuating - part of the inhabitants is able to supply to others population strata are the products of these fluctuations.
In other words, the ordinary people are the main soil for representatives of intellectual, power, creative and other layers that grow out of this soil by chance, or thanks to certain skills, abilities, strong will, that is, individual distortions in consciousness, the external signs of which are individuality and personality. Such deviations can raise them above the average level of a representative of the lowest estate.
Therefore, Plato's binding of citizens to one type of activity, that is, the actual deprivation of their freedom to change their lives, if, for example, they suddenly have abilities for another field of activity, automatically deprives society of development, provoking stagnation and the death of a state based on similar principles.
Plato's idea of the selection of citizens is equally problematic. In particular, he pays special attention to the formation of the guard estate and the maintenance of its existence as an intermediate link between managers-philosophers and producers of material products, since these guards must protect the state from external and internal enemies.
Plato has proposed to select and educate more capable and strong-willed individuals in the spirit of striving for fairness and the elimination of dangers for the state, that is, to preserve it by constant exertion of will, strength and obedience to their leaders, making these persons a kind of guards of the state, who can also serve as a reservoir to extract from it with the appropriate education of the leaders of the state.
"Whoever expresses the ability to protect the laws and customs of the state, those should be appointed guards ... ... Meanwhile, the state system will be in perfect order with us only if it is observed by a guard who is knowledgeable in this" [1. Beginning].
“Our guards must discard all other occupations and engage only in the protection of the freedom of the state - in the most thorough manner and without being distracted by anything outside” [1. Book 2].
The importance of the activity of the guards, which implies, according to Plato, the impossibility of their engaging in other types of labor, obliges them to support the estate of farmers and artisans: "They should receive supplies necessary for prudent and courageous experts in military affairs from other citizens in payment for being guarded. The amount of supplies should be enough for the guards for a year, but without excess. Eating all together, as during military campaigns, they will live together" [1. Book 3].
However, the kind of activity of the guards, contrary to the hopes of Plato, does not in any way contribute to the establishment of equality of all citizens. On the contrary, they must be extinguishing the resistance and discontent, which is always shown by a part of the citizens of the state, who have their own ideas about the principles and system of government and economic management in it.
Therefore, no matter how you upbringing the future representatives of this estate, the very nature of their activity makes them feel superior to the lowest estate, whose behavior they must control.
If to try to estimate the level of consciousness of these guards which, in effect, determines their choice then these securities differ from representatives of the lowest estate, on the one hand, in a slightly higher level of an animal form of consciousness characteristic egocentrism. Therefore, their dissatisfaction by own subordinate position to the heads of the states externally looks tendency to aggression against weaker, and, on the other hand, a certain weakening of self-consciousness, as a result of which their personality does not suffer from excessive altruism, but differs in unscrupulousness, which appears due to the need to carry out often contradictory or even meaningless orders of own superiors. Therefore, they tend to conformism, which is not combined with self-esteem.
That is, their individuality is characterized by a significant share of quick-wittedness, decisiveness, sociability and dominance compared to representatives of the lowest estate, but they cannot but be unprincipled, uncritical, prone to pleasing and deception in the qualities of their personality, and in addition, they do not have much desire to engage in systematic or hard labor.
Their personality is generally unburdened by traits such as excessive kindness and mercy, and their cherished dreams are reduced to career considerations.
Intellectual studies are inaccessible for most of them due to the rapid "drying out" of the brain due to the specifics of the service that does not require reflection, since there is firmly established military routine.
Thus, we see that Plato, who as a basis of these three estates put on wisdom, moderation and strength, respectively, was fundamentally mistaken in that such distribution of citizens on the basis of their selection, education and deprivation of property will ensure the equality of all citizens, and also that that the representatives of these estates will do what they must and what each of them is most inclined to do.
The main omission in Plato's model of a fair state is that he focuses on the upbringing of citizens of all three estates, designated by him, thanks to which supposedly ideal and equal citizens of all these estates will appear, for each of which is being found a completely suitable occupation on all life.
Similar approach does not take into account the fact that upbringing presupposes the presence of some mentors, and they can be either some external forces pursuing their own interests, or their own enthusiastic guardians of fairness, who also have their own ideas about fairness, but these considerations often contradict the established way of life of any communities. Therefore, changing traditions, that is, the natural way of life by artificial ones, as a rule, fails because of its idealization.
In addition, upbringing has no effect on that part of the consciousness of each person that he inherited from nature, and if this animal form of consciousness prevails, then the egocentrism of the entire human consciousness will invariably dominate, despite all the efforts of the mentors.
It will also not be possible upbringing all people from childhood in the spirit of belonging to one of the three estates because of the difficulty of determining in offspring inclinations and abilities for philosophizing, security labor or traditional crafts, agriculture, mediation, all the more so since all occupations of a person are not reduced to them, and attaching a person to one business without his desire and without taking into account his interests, due to not always adequate considerations of mentors, deprives him of freedom of action with the greatest return and reduces his life prospects to zero, limiting him in development, that is, it actually places in a certain caste, which borders on violence and lack of rights in relation to free citizens.
It should also be noted that private property relations, once they have appeared, can only be eliminated temporarily and provided that they are in their infancy or practically absent, since property is fought to the death, and no one will give it away so easily, all the more, no one will give it away. his wife to the neighbors easily, as any owner believes, for her and his shame.
Therefore, if such state appears, then due to its artificiality and far-fetchedness, it will not be viable and will soon disappear or return to a natural mode of existence.
In addition, such state can appear only for undeveloped ethnic groups, who, possessing mainly a collectivist consciousness inherited from state of archaic still close in time, are a little capable of individualistic, initiative actions and easily succumb to suggestions about future happiness in a complete fairness for each and all in the form of ideas similar to Plato ones.
And indeed, a "fair" state in the form of a theocratic patriarchal formation under the leadership of the Jesuits on the territory of present-day Paraguay has been formed at the beginning of the XVII century from Indians in state of archaic. It existed for about 150 years without any spiritual development, except for some improvements in the sphere of management, participating in frequent clashes with neighbors, This state was liquidated as a result of the victory over it by the Spanish-Portuguese troops in 1750, and the Indians themselves returned to an archaic state after the removal of the Jesuits from their midst, which shows the artificiality of this formation.
Likewise, the Soviet Union, which has been formed on the territory of Russia at the beginning of the 20th century, initially had the vast majority of the population in the form of unlettered and semi-literate peasants with a collectivist consciousness, since they led a communal economy, that as a result initially has gave the state with three main estates: the power elite, security forces and producers of material products, where there were no private property relations almost according to Plato - at the heart of this state at first were communes, which later transformed into collective farms.
The enthusiasm of the population with its desire for a fair community in the form of communism all over the world, which was opposed by equally aggressive neighbors, led to the fact that this state turned out to be a kind of aggressor with a poor population, in which in power were not philosophers and sages, but ordinary bureaucrats, who concentrated in their hands the disposal of all property and the corresponding aspiration to conquer the whole world at this expense.
Thus, they used the main resources of the state to fight their neighbors for dominance in the world, keeping the population in poverty and virtual lack of rights. This formation, reminiscent of the Persian satrapy, existed for about 70 years and ceased to exist due to its artificiality and economic incapacity compared to its Western neighbors, as well as due to the population's loss of faith in the coming of a communist tomorrow.
The result of the relatively short existence of this unstable entity, the kind of utopia, was its disintegration and the return of the remaining metropolis to the natural bosom of capitalism in an extremely weakened state.
China turned out to be a similar state in the middle of the XX century with an illiterate overwhelmingly population leading a semi-animal lifestyle. True, China, a few decades after the painful communist experiments that brought many victims, managed to move away from distributive socialism towards a more proactive and well-fed capitalism, however, with the coloring in the form of the leadership of the country by the oligarchic elite under the deceptive name of the Central Committee of the Communist Party, having acquired a significant incentive for development after that.
Thus, the analysis of the model of the fair state of Plato which appeared as a natural impulse of this outstanding representative of mankind to harmony and happiness for all citizens without withdrawal shows impossibility of establishment of harmonious communities in the conditions of a technological civilization which development is provided on the basis of the private-ownership relations only with contradictions practically between all its components.
2. Evaluation of the model of the ideal state of Campanella - the "City of the Sun".
At the beginning of the XVII century, the monk of the Dominican order Tommaso Campanella in his work "The City of the Sun" actually tried for the first time on the basis of the model of the ideal state of Plato to promote the idea of globalization of the world by establishing a world monarchical Catholic state, characteristic by the abolition of private property and equalization of all citizens, control over which was to be carried out with the help of their selection.
Campanella motivates the need for such state as follows: “They are clearly aware that great corruption reigns in the world, that people are not guided by true higher goals, that the worthy endure torment, that they are not heeded, and that villains rule, although they call their prosperous life a misfortune. for it is, as it were, an insignificant and ostentatious beingness since in fact there are no kings, no sages, no ascetics, no saints, since they are truly not like that” [2].
The utopian model of the ideal state of Plato came to the court not only of Campanello, but also of Karl Marx in the 19th century. Both of them, in essence, not only have taken it as a basis, but literally repeated all its main provisions, which is why their models of a fair state also remained utopias, which was demonstrated by attempts to implement them.
In particular, following the model of the ideal state of Campanella in Latin America, the Jesuits created at the beginning of the 17th century a kind of communist state of the Indians, which existed in continuous wars for more than a hundred years, but immediately collapsed after the expulsion of the Jesuits from this territory.
Also following the model of Marx's ideal formation in the form of a communist community, the basic principles of which were borrowed from Plato and Campanella, as shown below, the Bolsheviks in Russia at the beginning of the 20th century tried to create a state similar to "The City of the Sun", with a gradual coverage of the whole world on the basis no longer of Catholicism, but of a communist ideology close to it. However, their attempt failed due to the complete economic and political incapacity of this new formation in comparison with neighboring capitalist countries.
Therefore, dictator Stalin, approximately 10 years after the overthrow of tsarism in Russia, began to transform the country into a state similar to the Persian satrapy, and transformed the communist ideals into bureaucratic ones, transferring almost all property to the disposal of the state bureaucracy, with the exception of the collective property of farmers, attaching them , nevertheless, to the land in the manner of serfs, just as Plato proposed to attach every citizen for life to one occupation.
Naturally, this kind of quasi-socialist semi-finished product did not manage to exist for a long time, and after a few decades it fell apart, unable to withstand competition with the leading capitalist countries, and also due to a change in the vector of motion in the minds of the impoverished population of Russia and the ruling bureaucracy from communist tomorrow to a well-fed capitalist today.
The "City of the Sun" is not much different from the ideal state of Plato, which was to be headed by the wise aristocrats of the spirit.
Campanella called the main philosopher-manager the Sun-metaphysician, giving him the functions of a secular and spiritual ruler, who is assisted in management by three assistants.
One of them, strictly according to Plato, is in charge of all the security forces, the other is responsible for crafts, art and science, the third - for the selection of offspring, agriculture and cattle breeding: "Their supreme ruler is a priest, called in their language "The Sun ", in our we would call him the Metaphysician. He is the head of all, both in the secular and in the spiritual, and on all issues and disputes, he makes the final decision. He has three co-rulers… …The Might is in charge of everything related to war and peace: the art of war, the supreme command in war… …The liberal arts, crafts and all kinds of sciences are subject to the guidance of the Wisdom… …The conduct of the Love is subject, firstly, to childbearing and ensuring that the combination of men and women gives the best offspring… ... the same ruler is responsible for the upbringing of newborns, healing, the manufacture of medicines, sowing, harvesting and harvesting fruits, agriculture, cattle breeding, the table and in general everything related to food, clothing and sexual intercourse" [2].
Campanella, just as Plato, holds the opinion about the harmfulness of private property for the existence of a fair state, bringing this consideration, like Plato, to the point of absurdity - the community of wives: "...the community of wives ... is accepted by them on the basis that they have everything in common. The distribution of everything is in the hands of officials, but since knowledge, honors and pleasures are common property, no one can appropriate anything for himself. They claim that property is formed with us and is supported by the fact that we each have our own separate dwelling and our own wives and children. Hence selfishness arises, because in order to achieve wealth and an honorable position for his son and leave him by the heir to a large fortune, each of us either begins to plunder the state if he is not afraid of anything, being rich and noble, or becomes a miser, a traitor and a hypocrite when he lacks power, wealth and nobility. But when we renounce selfishness, we will only have love for the community" [2].
"... the community makes everyone both rich and poor at the same time: rich because they have everything, poor because they have no property, and therefore they do not serve things, but things serve them. And that is why they praise pious Christians in every possible way and especially extol the apostles."[2]
Campanella copies Plato in relation to the supreme power in a fair state, believing just as naively that only wise and educated people can rule in it:
"We undoubtedly know better that such an educated man will be wise in matters of governance than you, who put ignorant people as heads of government, considering them suitable for this only because they either belong to a ruling family or are elected by the ruling party. But our 0 (ruler), even if he is completely inexperienced in the affairs of the state administration, will never, however, be neither cruel, nor a criminal, nor a tyrant precisely because he is so wise" [2].
Like Plato, Campanella attaches the crucial importance to the existence of the state to selection: "When everyone, both men and women, in classes in the palaestra, according to the custom of the ancient Spartans, are naked, then the chiefs determine who is capable and who is sluggish for copulation, and which men and women are more suitable for each other according to the structure of their bodies to a friend, and then, only after a thorough ablution, they are allowed to have sexual intercourse every third night. Stately and beautiful women unite only with stately and strong men; fat ones - with thin ones, and thin ones - with full ones, so that they balance each other well and profitably... ...scientists are combined with women who are lively, lively and beautiful. People are sharp, fast, restless and frantic - with women full and meek. And they maintain that the perfect physique, by which the virtues develop, cannot be achieved by exercise: that people who are vicious by nature work well only out of fear of the law or of God, and if not, they secretly or openly ruin the state. Therefore, all main attention should be focused on childbearing, and it is necessary to appreciate the natural qualities of producers, and not the dowry and the deceptive nobility of the family ... ...Less capable children are sent to the village, but some of them, who turned out to be more successful, are taken back to the city. But in most cases, having been born under the same arrangement of stars, peers are similar in abilities, and in disposition, and in appearance, which results in great harmony in the state, supported by constant mutual love and assistance to each other" [2].
"...the production of offspring has in mind the interests of the state... and since the private individuals for the most part both produce offspring badly and bring it up badly, to the destruction of the state, then the sacred duty of observation of this, as the first basis of state welfare, is entrusted to the cares of officials, and only the community can vouch for the dependability of this, and not private individuals" [3].
Duplicating Plato, Campanella binds each person to the duties he performs, no matter what: "Everyone, no matter what service he is assigned, performs it as the most honorable" [2].
From all this it is clear that Campanella did not introduce significant details into Plato's model of a fair state, except for the idea of globalization of this state, and it remained a utopia copied from a utopia of the same kind.
3. An attempt to implement the "The City of the Sun" by the Jesuits.
At the beginning of the XVII century, Spanish Jesuits appeared on the territory of present-day Paraguay, who, under their own leadership, created a kind of mini-state of the local Indians, and it had to fight off slavers from Brazil during the entire time of its existence, which it did quite successfully.
The Jesuits gradually achieved the actual independence of the resulting formation from the metropolis, but in the middle of the XVIII century, Spain transferred part of the settlements of this mini-state to Portugal, which contradicted the plans of the Jesuits. The war that began ended with the victory of the Spanish-Portuguese troops. The Jesuits were expelled from the Spanish possessions, their state fell into decay, and the Indians returned to an archaic way of life. Such is the short history of this state in short.
The Jesuits who appeared in this territory, who were guided by the ideas of Campanella, took advantage of the fact that the standard of living of the primitive Indians was extremely low, quickly distributed them among the settlements and organized the way of life in these settlements mainly according to the principles set forth by Campanella in "The City of the Sun" with a certain correction, because they understood the too idealized construction of the state proposed by Campanella.
As Campanella suggested, at the head of each education was a spiritual and secular leader (Jesuit) with assistants who were members of the city council, and the Indians under their leadership were engaged in crafts and agriculture. The works were accompanied by prayers. No work was carried out on Sunday and Saturday days.
Products were collected in special stores and issued to all those in need.
The chief military commander of the Indians was subordinate to the Jesuit-leader. The militia under his command was used for defense and suppression of uprisings in adjacent territories.
However, only part of the land was allocated for public use, and the rest of the land was divided into plots for the personal use. That is, reasonable Jesuits abandoned the extreme - the socialization of everything, including wives, and they also abandoned the selection of the offspring of the Indians.
The Jesuits managed to change the archaic way of life of the Indians rather quickly, teaching them many crafts and introducing a higher level of agricultural technology. As a result, the standard of living of the Indians in this mini-state has risen compared to the previous one.
However, the rigid routine of living with frequent prayers and attaching each Indian to a particular job site under the tireless supervision of local officials bore little resemblance to a fair state whose only positive was the free distribution of the labor products for all those in need.
Similar state, close to slavery, could be tolerated only by the Indians, who until recently led a half-starved lifestyle in their archaic.
It is difficult to imagine how long this theocratic republic would last, but its days were counted by the superiority of the enemies surrounding the Jesuit settlements, the troops of this mini-state were eventually defeated, the Jesuits expelled from this region, and the Indians returned to their primitive communal state, failing and even no trying to preserve the basic principles of the former existence.
Summing up, it can be noted that, despite the rather adequate correction of the principles of Campanella and the growth in the well-being of the population led by the Jesuits, this formation did not go beyond the patriarchal-theocratic, suitable only for the population, which practically did not depart from the archaic way of life, that is, with a predominance of collectivist self-consciousness.
It was for this reason that this artificial education, after the removal of the Jesuits, broke up, unable to stay at the achieved level of well-being, and returned to the previous half-starved way of life, characteristic of all primitive community communities, corresponding to the level of his collectivist self-awareness.
In other words, it is impossible to radically change the lifestyle of a community to another unless it itself has reached the level of self-awareness that corresponds to a new lifestyle.
4. The Marxist utopia of a happy tomorrow.
Surprising at first glance, but Karl Marx - the founder of the theory, according to which, as a result of the organized struggle of the oppressed against the oppressors, a happy communist tomorrow should come - and billions of people fell for it - only reproduced in it the basic principles of Plato's ideal state model, slightly modernizing it in terms of Campanella, putting forward, like the latter, the idea of globalizing the world, but already by establishing a communist regime everywhere.
Like Plato and Campanella, Marx advocated the abolition of private property, the equalization of all citizens, and even some kind of selection of these citizens, which Lenin tried to implement in practice, and all this should have been led, however, not by philosophers or priests, as assumed Plato and Campanella, respectively, but the party wise men, who in the Soviet Union turned out to be just apparatchiks from the Central Committee of the Party, and the communists became their assistants, penetrating everywhere and controlling everything and everyone.
It turned out to be a reproduction of the model of the ideal state of Plato, in which, however, they were embarrassed to directly socialize wives, although at first there were such attempts, but Lenin after the revolution in Russia limited himself, in accordance with the ideas of Marx, by communes, which, due to their incapacity, were replaced ten years later collective farms (collective farms with workers paid by workdays, not money), in which peasant farmers, according to Plato, were also attached to the agricultural labor for life, since they were not given a passport and thus they were deprived of free displacement.
In this regard, it must be assumed that all these thinkers, recognized as the most outstanding intellectuals-humanitarians, have found no other way out for the gray mass of workers, as soon as forcibly leading it to universal happiness for everybody, in which they themselves certainly believed, which is rather stupid in itself, not only because happiness is unattainable in principle, but also because not everyone wants it, especially in this form, and even by methods that are contrary not only to freedom, but also to the natural nature of every person, which may be, especially the human brain in this nature, as far from another person as chicken brains are far from the brain of a monkey.
Nevertheless, it is not always harmful to want, if only because progress in the motion of the technological civilization is largely ensured by the struggle of these theorists – the guardians of the common good - with conservatives in power, parasitizing on it and at its expense.
So practice shows that sometimes also certain deceptive ideas are good for progress.
Marx and Engels have set out the idea of creating a kind of fair formation at the very beginning of their famous "Manifesto", seemingly, in adequate form: "The whole history of society has so far been the history of class struggle. Freeman and slave, the patrician and the plebeian, the landowner and the serf, the guild master and the apprentice, in short, the oppressor and the oppressed were in eternal hostility to each other, waged a continuous, now hidden, now overt struggle, always ending with the revolutionary reorganization of the entire social edifice or the joint death of the struggling classes" [3, p. 2].
Indeed, the oppressors and the oppressed could not help but be at enmity with each other practically continuously, but revolutions and upheavals did not happen very often, apparently because something incomprehensible for these thinkers accumulated in the minds of people and from time to time was discharged in riots and revolutions.
However, if they did occur, then the change partly of the oppressors and the oppressed locally, as happened repeatedly in China and recently in Russia, Cuba and a number of other countries in Asia and Africa, has led to the fact that the new rulers from the oppressed rather quickly became oppressors. population of their own country in one form or another bureaucratic form, often more brutal than it was before.
This state of affairs, which history points to, clearly demonstrates the stability of antagonism in society, although few people like it. In this society, of course, different groups and estates are necessarily at enmity, since their interests differ, and property is by no means evenly distributed, and the invaders always want to protect and preserve it, whereas the deprived always want to take it away for themselves or divide it equally when the opportunity arises.
But some segments of the population should be leading in this struggle for power and property, right?
It is clear that the structure that has seized the main property and power in the state, the so-called power elite, is at the head of this struggle and is trying by all means to retain power with all its privileges.
But who always opposes any power?
Presumably, it is unlikely that this opposition represents oneself all oppressed in a row or separately such oppressed masses as clogged with life and propaganda the philistines, the semi-literate proletariat, or illiterate peasants who were capable only of local disturbances or rebellions which have happened quite often in history, but they all had only vague notions of fairness in their heads which should be installed for their reasons by some new good ruler.
That is, these almost always suppressed somehow spontaneous mass motions had nothing to do with the creation of a real and clearly structured a fair people's state.
Nevertheless, the rest are fundamental coups in the way of life of a society such as the French Revolution of 1789 were also reduced not to the creation of a fair people's state, but to the change of power elites in accordance with a change in property relations, which did not care about fairness and public disasters.
Nevertheless, even these revolutions that change social relations within the same framework - the oppressed and the oppressors - were led by ideological and competent fighters against injustice who have their own concept of a just state structure. However, in practice, all their efforts to improve the situation of the lower classes were reduced to the previous model of antagonistic social relations, and the new power elite turned out to be equally unfair to the oppressed.
Thus, a fully conscious opposition at all times of civilization has always been only a certain part of educated and cultured people who, due to accumulated knowledge and a considerable share of acquired altruism, could not help but want fairness for everyone, and they were disgusted the greed, hypocrisy, stupidity and arrogance of the nouveau riche of all times, at this, such people who are oppositional towards those in power, too, have always been enough in a more or less cultured community - even in a slave-owning one.
Their theories about improving the structure of society for the sake of a decent life for all without exception were different, but they all invariably thought about the public good.
Here, Plato, Campanella, Thomas More, Bakunin, Kropotkin, Chernyshevsky, Lenin and many others with their comrades, of course, could not tolerate such fairness against the oppressed masses of the people, as well as the methods of governing the state only for the benefit of the ruling elite, and they, at a minimum, they came up with models, ways and means to overthrow the oppressors and establish a just people's state, and even often fought with the oppressors, like Jan Hus.
In other words, the ruling elite tries to do everything only for themselves, spitting on all morality and coming up with laws to preserve power, and the intellectual opposition to it does everything possible to undermine the power of tyrants or cunning oligarchs, and calls on the oppressed to revolt and coups for the sake of restoring fairness, which for them, as a rule, boils down to the transfer of society to equality for all, that is, to utopia. As a result, despite all the efforts of the intellectual opposition to the authorities, fairness in their understanding is not being established in any way, and the antagonistic society still doing unfairness.
The ruling elites use all the power and legislative bodies of the state to retain power, the oppositionists-informals call for the struggle of the oppressed with the authorities for the sake of equality and fraternity, as the same Plato and Campanella proclaimed in their utopias. But, as it can be seen from history, social contradictions do not disappear from changing the places of the components.
Apparently, Marx, realizing from the results of the recent revolutions in France that there was no prospect of a change of power elites, and at the same time finding a rather organized detachment of proletarians which was being selected during the development of capitalism, decided to turn to the origins.
Knowing antiquity well, he most likely has seen in the ideal state of Plato the model that, with some adjustment, can be used to create not an ordinary state with ineradicable inequality of citizens, but a society of equal citizens, in which there are no proprietary, and, therefore, antagonistic relations.
But this did not seem enough to Marx, and he also borrowed Campanella's globalist idea of establishing a society without antagonistic relations throughout the world.
However, Marx, we must give him his due, somewhat updated the ideas of Plato and Campanella, proposing on his own behalf to make a smooth transition to these peculiar communes on a world scale without estates and classes by creating, as it were, intermediate states in which the proletariat would dominate, led by ideologists like to him. These states will pave the way for the establishment of real communism.
The novelty of this approach of Marx also consisted in the fact that he, perfectly imagining the resistance of the exploiters to such turn in social relations, has proposed to overthrow them by force with the help of the same proletariat and arrange society without any violence not immediately, but through states with the dictatorship of the proletariat, which would to act to maintain their own power and correct other citizens up to the gradual building of a non-antagonistic society.
All these constructions of Marx looked impressive and have made an unusually strong impact on society, inspiring its best representatives to feats for the glory of the realization of Marx's ideas.
However, both Marx himself and his followers have not understood that there is no real equality of citizens in their minds and ideas and it is impossible to establish it in any way. At the same time, they failed to realize that without proprietary relations, the development of society will cease and technological civilization with all its conveniences will come to an end.
In other words, Marx, like the previous idealist thinkers, was captured by the expectation of the inevitable arrival of a joyful and happy tomorrow for everyone at once, instead of the current misfortunes, with the help of a friendly and independent proletariat, if the proletariat will be working in the way indicated by him/ Then it will be created a truly just society, the foundations of which he borrowed from Plato, although Plato himself did not He was confident in the practical implementation of his own model of an ideal state, but Marx was confident.
But, paradoxically for many, including for all followers of Marx, the pace of development of society, more precisely, the current technological civilization in the conditions of the incessant struggle of both strata – the power elites and the informal intellectual opposition, - involving the rest of the population into this struggle during critical periods of the existence of civilization, are increasing, that is, the own time of this civilization is accelerating: one epoch replaces another, developing with increasing speed, which is clearly visible by the number of centuries of existence of these epochs, and civilization is gradually blossoming, gaining more educated, cultured and living in a more comfortable environment of citizens, who are finding more and more degrees of freedom in society with all its antagonism.
Thus, it turns out that the basic position of Marxism about the decisive role of the class struggle in social development turns out to be untenable, and the true driving force behind the development of society is the dissatisfaction of the dual consciousness in its individualistic and collectivist forms, which is reflected in the struggle of the ruling elites with the informal intellectual opposition to them.
In the course of the struggle of natural consciousness and self-consciousness in every head and in all heads at once, their collectivist form gradually gives way to an individualistic one, and society from slaveholding through feudalism comes to capitalism, in which the individualistic character of all social forces is most clearly expressed, that in turn leads this society through ever-deepening crises due to its own imperfection to decline and decay, and it tries in the person of its elites, under the threat of loss of own power to be returned to the former collectivism that flourished in the archaic, through the abolition of property, but this attempt cannot to be successful due to the decomposition of the entire structure of society, which should disappear like a house on rotten piles.
If we return to the foundations of Marxism, we can clearly see that they are not far removed from the principles of the Platonic ideal state by comparing Plato's Dialogues and Marx and Engels' Communist Manifesto.
In the leading place from all citizens, Marx puts assistants of the main sages, like himself, imbued with the ideas of these sages: "...the Communists, in practice, are the most decisive, always striving forward part of the workers' parties of all countries, and in theoretical terms they have the advantage over the rest of the mass of the proletariat that they understand the conditions, progress and general results of the labor motion" [3, p. 17].
Like Plato in relation to private property, Marx states: "Communists can express their theory in words: the destruction of private property" [3, p. 17].
True, to console the public, Marx declares: “... this will not be the transformation of the private property into the public property. Only the social character of property will change. It will lose its class character" [3, p. 18].
Developing the idea of the destruction of private property in the future, Marx admits that in this way the personality is also destroyed, but, apparently, the impersonality does not frighten him, just as it did not frighten Plato, who on this basis introduced true, in his opinion, equality, against which Marx does not object: “In bourgeois society, capital has independence and individuality, while the worker is dependent and impersonal. And the bourgeoisie calls the destruction of these relations the destruction of the human personality and freedom. And she's right. It is really about the destruction of the bourgeois personality, bourgeois independence and bourgeois freedom. Under modern bourgeois conditions of production, freedom is understood as freedom of trade, freedom of purchase and sale” [3, p. 19].
All this sounds loud and convincing as a true struggle for fair for the majority of working people, but, alas, Lenin has faced similar idealism in Russia in his time, when communes, the abolition of trade, buying and selling led to the practical collapse of the state and famine, forcing the main sage Lenin to re-introduce these bourgeois prejudices, as Marx estimated them, in the form of the NEP (New Economic Policy), which was in fact a salutary return to the old methods of management.
Quite in accordance with Plato's ideas about the ideal state, Marx believes that the destruction of the family will solve the problem of raising offspring in the spirit of collectivism, exposing the pretext for this measure that the family is the basis of the bourgeois system, also offering, in accordance with Plato's ideas, to raise children not at home, but in a public way: “On what does the modern bourgeois family rest? On the capital, on the private profit. In its fully developed form, it exists only for the bourgeoisie, but it finds its complement in the forced celibacy of the proletariat and in open prostitution. The bourgeois family will naturally have to fall with the fall of this addition, and both of them will disappear together with the disappearance of capital ... Bourgeois rhetoric about the family and upbringing, about the tender relationship of parents to children, inspires all the more disgust, the more family ties are destroyed among the proletariat thanks to large-scale industry, and the more children of workers are turned into mere commodities and working tools ... Communists could be reproached except in the fact that they want to put the official community of wives in the place of the hypocritically concealed one. But it goes without saying that with the destruction of modern conditions of production, the community of wives created by them, that is, official and unofficial prostitution, will also disappear” [3, p. 21-22].
Marx also uses Plato's idea of the compulsory attachment of a citizen to the workplace in the following formulation: "The same obligation of labor for all, the establishment of armies of labor, especially for agriculture ... The combination of agricultural labor with factory labor, the gradual elimination of the difference between town and country" [3, p. 26].
As for the Platonic selection of citizens, Marx believes that capitalism itself has selected the most determined citizens, who will overthrow it. These are hired workers in factories and factories - the proletariat: "The proletariat will take advantage of its political dominance in order to take away all capital from the bourgeoisie in a series of attacks, in order to centralize all the tools of labor in the hands of the state, that is, the proletariat organized as the ruling class ..." [3, p. 25].
Oddly enough, but Marx, brought up on the ideas of Hegel, including, in particular, the struggle of opposites as the driving force of social development, comes to the conclusion that this struggle will eventually be eliminated in the form of the elimination of class antagonism: “When class differences are destroyed over time, and all production will concentrate in the hands of associations, social power will lose its political character... If the proletariat, in its struggle against the bourgeoisie, unites as a class, achieves dominance through revolution, and, as the ruling class, forcibly destroys the old conditions of production, then it also destroys the conditions for the existence of class antagonism, classes in general, and at the same time their own class domination. The place of the old bourgeois society with its classes and class antagonism will be taken by an association in which the free development of each will be the conditions for the free development of all” [3, p. 26].
If for Plato faith in an ideal state was justified by the fact that he did not suspect the need for a struggle of opposites, then Marx knew about this, but preferred to believe in the coming communist earthly paradise, having opposed it to paradise in the other world, which sinners can lose, and communism will remain for everyone, however, only during their lifetime, but this, as many believe, is not bad at all. It is precisely because of life, disgusting for the majority and so beautiful in the paradise painted by Marx, that this obvious utopia has gained such popularity among the population.
As a side note, we note that Hegel himself was just as inconsistent as Marx, having considered at the end of his life the Prussian state contemporary to him as an ideal.
So they both came into conflict with reality, succumbing to the charm of each of their own utopias: Hegel, having believed in the ideal in the form of the Prussian state with its, as it seemed to him, perfect order, and Marx, having believed in the Platonic ideal of a just community without struggle and passions.
5. The attempt to achieve communism in Russia.
This idea, which has been inspiring the masses of working people to this day, appeared immediately after the emergence of private property, which was clearly unfairly distributed.
The extant Chinese chronicles testify to a number of uprisings of the disenfranchised population against the mandarins several thousand years ago.
Some of these uprisings ended in victory for the oppressed. However, these victories, instead of establishing justice, as it was understood by those deprived of it, or rather, deprived of property, led only to the formation of new dynasties within the same antagonistic system, in which the masses of the poor again work for the rich and noble.
Karl Marx in his Manifesto [3] and subsequent numerous works tried to impart a scientific character to, in essence, the eternal dream of the destruction of the oppressors and the establishment of a kind of paradise on Earth.
On this formed basis, charming and in addition seemingly scientific, in Russia, at the beginning of the 20th century, the large-scale attempt was made to establish truly the just state.
The peasant masses who fought for alien interests, realizing this fact after several years of deprivation and victims of the First Imperialist War, turned their rifles against power, having changed it eventually as if to the power of the working people in accordance with the teachings of Marx, but, just like in ancient China, due to the low level of collectivist self-consciousness of this mass of the population and even lower level of individual self-consciousness, gradually came to the formation of a semblance of Asian despotism, led by the first secretaries of the Communist Party - a kind of alpha-males, who succeed each other, and a new religion in which the desire for heavenly grace was replaced by the desire for earthly grace under the name of communism, where everyone will finally get enough, and will live without grieving and happily.
This naive belief aroused an unprecedented sacrificial enthusiasm of the population, which led at first to a significant technological and cultural breakthrough, but, like any utopia, which ended pretty soon with a complete ideological collapse in the form of a loss of faith in communism and the subsequent destruction of an artificially created supposedly nationwide socialist power with a rollback from some achieved modernity to medieval methods of government and existence of a population divided again into estates, as well as widespread corruption, since in a short time it is impossible to raise a low level of collectivist self-consciousness of a heterogeneous population, until recently illiterate or semi-literate, with its archaic notions of a way of life based most of all on natural consciousness, and all the more is impossible forming in the majority of the population of a level of individual self-consciousness high enough to become prevailing over collectivist.
This complex educational and upbringing process, based on a general gradual cultural and technological upsurge, as the development of European countries, now leading in the world, has shown, takes not decades, but centuries.
Therefore, the population of Russia as a whole has not overcome the barrier between personal self-consciousness and collectivist consciousness, which includes the self-consciousness of the main part of the community and its natural consciousness, in favor of individual self-consciousness.
Free people - persons with a high level of individual self-consciousness - will never allow the alpha-male to rule them - as the sole ruler, what whatever he may be, and in Russia this has happened for a thousand years and is happening now.
What is the explanation for this development, which, as a rule, leads, after revolutions and coups, to the restoration of an antagonistic system?
It turns out that in the conditions of private property relations, this system is the most effective and even the only possible one, since it provides a certain pace of development, a certain order in the state, insuring it from chaos and disappearance, while its absence inevitably leads to the stagnation and disintegration of the state and its further absorption by other states.
The idea of reasonable selfishness of Hobbes, further supported by the concept of Pierce's pragmatism, in essence, is the basis of the ideology of the most advanced antagonistic system - capitalism.
Hobbes argues that the person, as a natural being, is egoistic, striving first and foremost to satisfy his own needs, but he is also reasonable, that is, he is able to understand with his mind that taking into account the interests of other people often turns out to be beneficial.
For illustration, we present a small excerpt from "Leviathan" by Hobbes: "... natural laws (as justice, equality, modesty, mercy and (in General) behavior towards others as we would wish them to behave towards us) by themselves, without the fear of some force, forcing to carry out them, contrary to the natural passions, attracting us to partiality, pride, revenge, etc..." [4, p. 192].
As for pragmatism, it is characterized by its founder, Pierce, as follows: “Consider what effects that might conceivably have practical bearings you conceive the object of your conception to have. Then your conception of those effects is the WHOLE of your conception of the object” [5, p. 331-346]
Reasonable egoism and pragmatism, on the one hand, liberate the productive forces of each individual, making him competitively free within the framework of the state that supports the striving of each person to improve the living conditions. Thus, the pace of development of the respective communities becomes the maximum possible.
On the other hand, the inequality of abilities and conditions under the domination of unlimited competition of individuals seeking to obtain benefits for themselves, cannot but lead to the separation of society with respect to the possession of property or its equivalents, at this, the difference in the size of this property can reach astronomical values.
The natural occurrence of permanent tension between the “offended poor” and the “rich people who are snickering” the power elite is trying to smooth over with a robbery of less developed communities, the funds from which are largely transferred to the additional pro-feeding of both the ordinary people and the middle class to avoid social cataclysms.
In a capitalist society, several main strata are formed. The majority are ordinary people (philistines), which include employees of various kinds, manufacturing and technical personnel of factories, plants and other corporations that produce products, including those in the field of agriculture, as well as retirees and housewives.
The ruling stratum is the power elite, which is opposed by the informal opposition. The power elite is supported by the bureaucratic apparatus of various kinds, as well as the group of law enforcement agencies and the army. The stratum of creative people, in whose sphere the development of science, technology and culture is located, is also subordinated to the power elite.
Except the philistines as well as the power elite, representing mainly the organizational- managing contingent from the highest officials and the most advanced business, in each community there is a layer of the people of brainwork, intellectuals of all kinds, as well as - relatively few representatives of the rest of the population, who managed in one way or another to rise in their self-consciousness to the level that dictates their aversion to the amoral and selfish behavior of the power elite.
These persons have the hope of reorganizing society in the direction of harmony, that is, equality, fraternity and at the same time liberty, without understanding that liberty always resists to equality, justice, destroying any stability. But this hope for harmonious world order can never disappear in their blissful consciousness: they as true humanists, are not capable to believe that horrors of our world cannot turn into prosperity of each person and all mankind eventually.
Informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant higher consciousness, have never joined and will not join to the hypocritical and self-interested governing elite of the state. Already reached level of the highest consciousness, putting material benefits on the last place among life values, will not allow them to commit similar. Therefore, they will always expose the unscrupulous, hypocritical and thievish individuals in power of this world, to fight for the rights and civil liberties of working people, involving them in this fight as much as possible widely.
The struggle between them when the passive behavior the most part of the rest of the population occurs continuously with the dominance of a more energetic and unprincipled ruling elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.
It is for this reason that any coup or revolution that overthrows or even destroys the entire power elite, as it happened, for example, in China repeatedly, relatively quickly leads to the reproduction of former – antagonistic - order in society, that is, restores the condition, under which is possible development of society.
In Russia, after seventy-year cataclysms, the same thing occurred. If this recovery does not happen, then the community will disintegrate, merging with neighboring states. True, there was no place for Russia among the developed capitalist countries, and it rather quickly turned into a semi-colony of the leading Western countries, ruled by the comprador elite bribed by them.
The imbalance in the confrontation of the power elite and informal intellectuals leads either to stagnation in the development of the community, or to disorganization of the control system and the onset of chaos with unpredictable consequences.
Thereby, the driving force of social development, as well as development of each person, is the hidden interaction of two forms of consciousness: the lowest, or natural (animal), and the highest, or self-consciousness.
The rest strata of society, significant in terms of the number, except for the layer of creative people providing scientific, technological and cultural growth, more or less close to the philistines. These conformist or inert layers include representatives of security forces, military, small businessmen, rentier and various criminals.
Therefore, due to the low level of self-consciousness and, as a result, only pragmatic aspirations, they are not able to independently influence the course of social development, but these layers, under the influence of propaganda, as well as under the influence of changed living conditions, can begin to act, either supporting a ruling regime which generally satisfies their rather squalid living needs, or joining the opponents of the regime if it deprives them of a well-fed and measured life.
Summary.
So, the analysis showed that the communist ideas of Marx were almost completely borrowed from Plato: the destruction of property, the family, the introduction of labor communes for the sake of equalizing labor and consumption of citizens under the supreme leadership of the sages from the leadership of the Communist Party, as well as the selection of these citizens, some of which were recognized as leaders and the leading segment of the masses - the communists and the proletariat, respectively, and all the rest were called to work for the benefit of the working people, although they themselves were this working people.
True, the experimenter Lenin, in practice singled out former enemies, the former bourgeoisie and part of the intelligentsia into a separate group in order to deprive them of all rights.
A few years later, the new fair state of workers and peasants, created in accordance with the Neoplatonic model of Marx, showed its complete incapacity.
For the sake of preserving the state and saving citizens from starvation, Lenin had to first introduce NEP (primitive commercial capitalism), and then his successor Stalin returned the state to a form well known to him – in the manner of the Persian satrapy in the form of a dictatorship of supreme leaders, in whose charge all the property of the state was now, but from such absurdities as the destruction of the family, introduction of equalization of all citizens with their division into castes had to be abandoned willy-nilly, shamefacedly recognizing thereby Neoplatonic Marxism not quite suitable for the new era.
Over time, the permanent poverty of the population and the participation of the Soviet Union in virtually continuous wars and clashes with neighbors led the population to the idea that the achievement of communism was a chimera, in connection with which this dictatorship of the Communist Party, seven decades after the revolution, quite calmly switched to the rails of the musty capitalism, and remains in it for the time being, but the masses, having lived under this capitalism, turned out to be dissatisfied again and, in spite of everything, again cherish the hope of somehow producing a fair people's state.
It is also curious that the main bourgeoisie have turned to Plato's tempting utopia today – the supranational power elite, who, sensing the imminent collapse of capitalism due to its permanent crisis, of course, wishes to keep themselves in power as before, without having invent anything better than to produce, again, strictly according to Plato, total control over citizens, the destruction of families, the deprivation of citizens' property and the ranking of these citizens already in the form of some semi-thoughtless creatures according to the degree of obedience to the ruling elites with the help of artificial intelligence.
That is, the failure of all the utopias mentioned above does not teach anyone anything, apparently, because they really want something pleasant exclusively for themselves in accordance with the requirements of that form of human consciousness - animal consciousness, which, with the current lowering of the level of self-consciousness, begins to prevail and creates unthinkable stupidities in their aspiration for not bad preservation of themselves, hoping in their own unreasonableness that the inevitable end will never come.
Bibliography
1. Plato. Complete works. Republic. Hackett Publishing Company. 1997.
2. Tommaso Kampanella. The City of the Sun. Amazon. ISBN-13. 978-1507823613.
3. K. Marx. The Communist Manifesto. Geneva. 1882.
4. Leviathan by Tomas Hobbes. Scan of 1651 edition. London. Printed for A. Crooke. Smithsonian libraries, p. 192.
5. Peirce. C. S. The Fixation of Belief. The Writings. Volumes I – VI. Vol. III. Indiana University. [Electronic resource]. Access mode: www.iupui.edu/-arisbe/menu/.../bycsp.HTM
Part 13. When and why does an equilibrium ecological civilization appear?
Is it possible for another civilization to appear on the planet, in which there is no development, compared to the current technological civilization? It seems that this cannot be because without development, or at least change, nothing can exist. However, there is such thing as equilibrium. It, of course, is violated sooner or later, but it exists quite well. Therefore, it makes sense to show the possibility of the emergence of an equilibrium civilization and characterize it.
As you know, nothing lasts forever, and our technological civilization will disintegrate certainly.
What will follow it?
Apparently, there are three possible options.
The first and most likely scenario, if, of course, civilization is almost instantly demolished by a nuclear war or similar global cataclysms, comes down to the surviving population falling into savagery due to the complete disappearance of previously available technologies.
Therefore, most likely, the surviving inhabitants of the planet will have to willy-nilly very quickly return to the framework of the primitive communal system, leading a half-starved existence in a permanent state of survival until the level of self-consciousness rises to the limit, beyond which people will appear the need to improve living conditions by inventing or recalling the simplest technologies at least in the form of making primitive tools, taming animals, cultivating plants, etc.
The consequence of this long process is the emergence of an excess product, provoking the emergence of private property relations and the transition of some of the existing communities from the archaic state to the slave–owning system and then to the feudal, and then to capitalism, with a corresponding acceleration.
More about the role of property in the emergence and development of civilization is described in my article "Property as the basis for the accelerated development of civilization" [1].
The second scenario could be the collapse of civilization as a result of less destructive impacts on it. These impacts can be, for example, epidemics, large-scale wars without the use of nuclear weapons, natural disasters of a significant scale, etc. As a result of these events, controllability for states will be lost and they will cease to exist. Chaos will reign, but a significant number of technologies will remain, as will the foundations of culture, so that the level of self-consciousness of the population will not undergo significant changes.
Therefore, over time, some states will be restored on the former basis of property and civilization will resume, most likely having remained at the level of technology and culture which was not affected by the decay that occurred.
The third scenario of the consequences of the destruction of civilization may be one or another impact on it, as a result of which the population of the planet will be almost completely destroyed, but some simplest technologies will remain, just as the specialists, which they are available, will not disappear.
The combination of a small population and the remaining technologies will allow this population not to fall into the archaic, but to take an intermediate position between the primitive communal system and the technological civilization.
That is, for this small surviving population, it becomes possible to transform after many losses into an equilibrium ecological civilization, which is deprived of the opportunity to start its own development due to objective reasons - the smallness of the population, the disunity of the remaining settlements due to the lack of transport links, the extreme weakness of the technological base, insufficient energy resources, training centers and technicians, the well-established production of necessary goods and the organization of services, etc. Nevertheless, this quasi-civilization has the opportunity to exist for some time in such stagnant regime, preserving the remnants of technology and culture quite for a long time, that is, without falling into savagery.
In other words, these remnants of the former civilization have sufficient cultural potential and the development of self-consciousness of the surviving population in order to form a kind of equilibrium civilization based on self-organizing and self-governing cells with horizontal-vertical connections. This civilization, due to the balance of all its elements and, accordingly, the absence of antagonistic contradictions, does not require a shell of states that restrains the manifestation of these contradictions.
The fact is that the individualistic (egocentric) aspirations of the animal form of consciousness of each person and the entire community as a whole, as well as the selfish desires of self-consciousness, are balanced by the collectivist component of consciousness, which, nevertheless, as in archaic communities, comes to the fore for the sake of preserving the formed self-organizing and self-governing cells existing in conditions of the extreme weakness of the remaining technological base, which allows only to lead a life on the verge of starvation. Thus, the egocentric and selfish aspirations of the consciousness of each person and the community as a whole are blocked by the collectivist component of consciousness.
As a result, these cells are preserved thanks to friendly collective efforts for the production of consumer products, tools of production and household items, which ensures the conflict-free existence of communities, at least in such miserable form, which, in essence, is a legacy of the technological civilization, degenerating into archaic.
This gradual degeneration due to a gradual decline in the level of self-consciousness in the absence of competition and, therefore, to a large extent, the initiative of the community members, which is not encouraged by most members of the cell, since it destroys the equality of the community members, based on the fact that the selected managers in all areas of activity are constantly and frequently changing, becoming ordinary members of the community, as well as - on leveling the needs of people, which is being ensured by the equal access to available products and services.
In fact, the initiative is replaced by mutual assistance and a variety of activities, which everyone can engage in in accordance with their own interests, skill and desire, periodically changing the application of their forces to job.
Thus, each member of this cell-community, in many respects similar to the cell of the primitive communal system, is also forced to abandon purely individual actions and the acquisition of property in favor of working for the team with the help of available not very effective technical means for the survival of his cell in the face of resistance to powerful forces the external natural environment, striving to establish the most favorable existence for the community in full balance with nature and without conflicts with neighboring cells, since the cooperation in the form of the exchange of products, resources and services is more beneficial under the current conditions.
Similar equilibrium ecological civilizations gradually disintegrate and disappear, just like technological civilizations, but for a different reason. They, due to the lack of development, that is, being in a state of lack of initiative and, therefore, gradually lowering the level of their own self-consciousness, which can only develop in the struggle, gradually decompose, losing the remnants of the technologies they inherited from the collapsed previous technological civilization, and also slowly but steadily losing the existing cultural foundations.
The main reason for such a sad fate of these quasi-civilizations - the heirs of technological civilizations - is the dominance of collectivist consciousness in each member of the community, blocking the initiative component of self-consciousness in much the same way as it was happening in the peasant communities of Tsarist Russia.
This kind of intermediate civilizations, like ordinary technological civilizations, existed on our planet earlier, as if temporarily replacing the not completely disintegrated technological civilizations, which is evidenced in the form of a number of artifacts that are given and described in the works of M. Kremo, R. Thompson and M Baigent [2, 3].
This quasi-civilization is a self-organizing and self-governing cells of various types of activity, loosely connected with each other, characterized by the equalization of all its members both in consumption and in production, despite all their differences, but without affecting their interests. All these cells, by virtue of their collectivist basis, provide all their members with equal access to the available benefits, blocking the emergence of the private property.
Paradoxically, it is precisely such miserable civilization that represents truly fair community of equal members, since they do not need to fight and take initiative for their own sake, - they spend all their strength for the benefit of the collective, which, nevertheless, does not develop in such individually initiative-free society, but stays in a stable calm state, resulting in a monotonous life of cells. However, this "fair" life leads to a gradual stupefaction of all natives due to a decrease in the level of their self-consciousness, and they eventually descend to the level of archaism in their communities.
***
All ideas aimed at the benefit of each person within the state - from the ideal state of Plato to the dictatorship of the proletariat - turned out to be a utopia, since their authors did not take into account the following factors: the permanent egocentricity of the animal (natural) form of consciousness and the selfish component of human self-consciousness, which do not allow to conflict-free interaction not only between people, but also people with any governing structures of the state, which is always tuned to a bureaucratic order that is unfair to the majority of citizens.
These state structures, when they arise, immediately turn into a trap for any person who wants independence from them, freedom of choice in their initiative activities in their own interests, as well as stable well-being.
Thus, in the conditions of any state-shell, both rich and poor, smart and stupid, decent and harmful are doomed to “structural captivity”, from which they are not able to escape during their life, but, nevertheless, they try to do it by virtue of dissatisfaction with one's position and status, which is guaranteed by proprietary relations, provoking everyone to transfer by all available means of the exist property they have in mind into their own. And here it’s not until to fairness for everyone, but the existing antagonism provides freedom in the struggle for the weaning of someone else’s property, which is constantly passing from one owner to another.
Similar struggle for property forces both people and the state to improve the methods of seizing property, due to which, paradoxically, technology develops, followed by culture.
As for all the directions of anarchism, they do not deny, but, on the contrary, put in the foreground "the flourishing of free individuality" [4].
This in itself seems reasonable and even wonderful for every person, since it is unlikely that any person will refuse to use all his potentialities for the benefit of himself and society.
However, anarchists bring this idea to the point of absurdity, that clearly looms through from the thesis of one of the main ideologists of anarchism, P. A. Kropotkin: “... an anarchist denies not only existing laws, but also any established power in general, rebels against any power, in whatever form it manifests itself” [5].
The absurdity of this thesis lies in the denial of any order, but this kind of denial is an appeal to chaos, that is, a manifestation of senselessness in applying to any community, since the coordination of actions and certain power competence of the individual individuals, at least temporarily, are inherent even in the community of animals.
Such ideas of anarchism, pleasant for most people, as mutual assistance, freedom from coercion, lack of coercive power contradict their own requirements of complete equality and brotherhood, since liberty is a constant desire for liberation from one for the sake of creating another, which is often dictated by circumstances, that is, coercion by them. This other turns out to be not necessarily the best, but different. In itself, this desire is realized through the conscious or subconscious state of human dissatisfaction with oneself and one's own environment, which translates into the development of ways of one's own change and change of the surrounding by influencing the existing beingness, taking into account its counteraction.
Liberty is an inescapable product of activity. Therefore, it requires a consistent preference for some interests over others, that is, it denies brotherhood, it also always acts within a certain hierarchical order, trying to change it for the better, since there is no subject for struggle outside the order. And in this struggle, the human consciousness seeks and finds its own changes, that is, it develops.
Thus, anarchism, in essence, tries to take society out of the framework of the antagonistic relations by the unsuitable means, since they contradict each other, which is confirmed by the almost immediate collapse of all attempts by anarchists to put their ideas into practice in the existing conditions.
This is explained by the fact that anarchism, like a fair people's state, does not fit into the framework of a technological civilization characterized by accelerated development, which requires a game of contradictions, and not stagnation, which cannot but be a consequence of the basic principles of anarchism.
In other words, the victory of the collectivist consciousness over the individual, which is required by certain areas of anarchism, and which follows from the principles of Plato's ideal state, can only be realized outside the framework of a developing technological civilization, that is, outside the framework of the antagonistic structures.
Paradoxically, outside of this framework, there can only be those in which stagnation reigns, not development, but which still exist even now on the outskirts of civilization. And, indeed, such formations quite present along with the remnants of peoples in the archaic type of savages of New Guinea or South America, having, nevertheless, significant differences from the archaic communities.
Below we will give examples of this kind of the equilibrium ecological formations.
***
Let us dwell in more detail on the principles that ensure the existence of the balanced ecological communities, comparing them with the principles underlying the states.
So, we can point to two main goals that any state pursues: maintaining the existing order and the ensuring development. Everything else is secondary.
On the other hand, there were theories of the social formations without the state the most known of which is the idea of anarchists about replacement of the state by the self-coping formation consisting of independent cells or domains [5].
Similar ideas have also turned out the insolvent owing to the above reasons. It was confirmed with the unsuccessful attempts to realize them (the anarchist republics of an era of civil war in Russia at the beginning of the XX century, participation of anarchists in management of the Spanish republic of times of the civil war of the 30th years of the XX century.
Really going out from current situation in favor of free and happy life of each person on Earth in society which will be fair and will be taking care of him is not present?
Really, all historical practice known to us confirms it.
However, in all above-mentioned concepts of the state, its role, forms and etc. the systemic mistake is manifested.
It consists in inadequate comprehension for various reasons that our finite world and, in particular, our temporarily existing civilization is the formation in which permanently act, about what Hegel wrote still, the antagonistic tendencies, promoting, on the one hand, development, with another, - to system disorder. The truth Hegel has not believed in this fact and considered the Prussian state modern to him as the perfection and harmony top.
The question only in time frames of existence of similar formations, or systems – from nanoseconds in a microcosm till the millennia for civilizations and to tens of billions years for Universes.
Therefore, society in a condition of a civilization, or the multilevel regulated system growing, becoming complicated, being improved, but, constantly rended inside by the permanent contradictions and shaken from the outside by the unpredictable changes of the living conditions, can remain in such unstable state only by "the rigid hoop" of the state always striving to deprive any person of liberty in return for some sort of order, beneficial to the holders of power.
People are not able to agree among themselves without the intermediary-state: it is too much before them temptations and they not in forces to resist them.
Nevertheless, the state not only protects an existing order at this stage by all tools, available to it, but it also provides development of economy, education, health care, defense capability, public institutes in order to not to be undergone to disintegration or absorption by another state. Its positive role consists in this.
Therefore, it is possible to repeat - the purposes of any state are as direct or indirect compulsion of citizens to compliance of established order and to ensuring development.
The approval of morality which as believed Plato, Aristotle, Hegel, is the main function of the state, not only was not regarded as of paramount importance by any state for all known times, on the contrary, all violent acts the states both before, and now in every possible way destroy moral concepts at people.
The state is not consciously constructed formation which must aspire to high and noble purposes. The state – only compelled shell protecting people from themselves, on the one hand, and the tool forcing people on pain of punishment to produce actions necessary for its own existence and development, on the other hand.
The state because of heterogeneity of its components - unstable and counteracting each other, how who would be desired by this, being not able to overcome a basic antagonism of system and to lead society to a universal peace, a consent, comprehension, prosperity, validity, wellbeing. Even if to assume that all this would be reached, such condition would mean transition to a quiescent, i.e. to a stop in development.
Any systems, as we know, appear, exist anyway and disappear. So, and the civilization with all state formations finally collapses because of loss of stability at peak of the development owing to approach of the informational collapse, which is known to be a state of the network information space that threatens its stability and normal functioning. An information collapse is characterized by a sharp decrease in the bandwidth of the communication channels and occurs when the existing technologies are unable to transmit increasing amounts of traffic [see, for example, 6].
So all ideas about improvement of the state and creation in its bosom of a blessed noncontradictory society are utopian absolutely: from Plato's the ideal state up to the states with the most representative democracy. Actually, all being existed and real-life states, irrespective from their form, always parasitized and parasitize on a body of the people which always dreamed and dreams to get rid of them, but the people is doomed, despite any revolutions, to coexist with these parasites. Here it is possible to draw a parallel with the natural phenomena: still it is not known that would happen to wildlife if all parasites disappeared.
Therefore, the idea about destruction of the state means transition from a certain regularity to chaos.
As for transformation of this idea in the concept of a gradual atrophy of the state with development of productive forces and perfecting of the public relations which was developed by V. I. Lenin, that at first glance, it seems as the feasible without occurrence of chaos. However historically, owing to already specified reasons, this idea showed the complete insolvency and non-viability.
In due time it was noticed by I. V. Stalin, having offered something opposite - the theory of increase of class fight in a course of the socialism construction. Really, the main thesis of Marxists relatively fair state in which the management personnel not only is being elected, but also it can be replaced at any time; payment of the official does not exceed a salary of the worker; total monitoring and supervision of everything is exercised, were insolvent. The reason for this is still the same: fatal lag of self-consciousness from that level which allows ignoring the material benefits. Practically everyone wishes to take something and this entrapped also to increase, without thinking that life is too short in order that to find place for all this into it.
Nevertheless, as it is paradoxical, it is possible to find nevertheless an outlet, or a temporary lacuna for establishment in certain degree of the fair society, but only in the case of particular restriction of freedom of the personality, more precisely, her self-restrictions in favor of the collective of the community, or a civilization without the states, despite all internal contradictions which always are rending society.
For this purpose, it is required establishing such society at which the resultant of all contradictory forces becomes almost equal to zero.
Since in any developing society as we showed above, it is impossible, then development has to be suspended or -it has to be expressed extremely poorly. In other words, a civilization has to lose possibility of development temporarily.
In such state the civilization can be only as equilibrium.
Naturally, by itself, such civilization is not capable of forming, because, unlike the archaic communities, it has a certain set of simple technologies that it successfully uses, and a culture, thanks to which it can exist not at all in derogatory half-starved state for a long time. unlike tribes in the archaic, but to lead a rather peculiar, but calm and conflict-free lifestyle with the ability to choose activities according to abilities and interest, where the main law is friendliness and mutual assistance, and the very concept of fairness loses its meaning, since everyone only does what cares about the welfare of the community and the welfare of each of its members.
Such behavior, so paradoxical for us, follows from the fact that in this quasi-civilization there is a complete absence of development due to the blocking by collectivist principles of both the egocentricity of the animal form of consciousness and the selfish component of self-consciousness, temporarily eliminating the struggle of these individualistic forms of consciousness and altruistic forms of self-consciousness with their collectivist basis by establishing a kind of balance between them and the collectivist component of self-consciousness, in which the collectivist principles of consciousness still come to the fore, the violation of which entails the expulsion of the violator from the corresponding cell into the world of wild nature, where he has no chances of survival.
Nevertheless, the priority of the collectivist consciousness does not completely eliminate the self-activity of each member of the community, the fruits of which are fully distributed to everyone. At the same time, each member of the community can also use all available products, items and services necessary for him or his family, but without prejudice to the entire community. And every member of the cell knows this principle and strictly fulfills it not only under penalty of punishment, but also as a result of upbringing within the strict framework of the benevolent collectivist principles.
These “stick” and “carrot”, respectively, are in reality a demonstration of blocking the egocentricity and selfishness of both forms of human consciousness of each member of the cell by the collectivist component of self-consciousness, keeping them from striving to seize this or that public property, but, at the same time, do not give full the degree to show initiative for each member of the domain (cell) because of the fear of standing out from the team with their abilities or diligence, equalizing them in this respect as well.
All this, of course, makes the community as stable, safe, crisis-free and calm, but allows you to act only within the framework of existing technologies, improving them only as part of rationalization, at which some of the complex technologies are being gradually lost. As a result, the creativity of capable members of the cell is stifled and there is a gradual decrease in the technical equipment of the community.
Over time, the level of technology and, along with it, culture falls, and the level of self-consciousness decreases in parallel, which is facilitated by the noted obstacles in development, in particular, for such characteristic feature of each person as initiative, and this quasi-civilization smoothly returns to the bosom of archaic communities with all their savagery.
If we return to the main features of an equilibrium civilization, in addition to those noted above, then they are as follows.
First, it has to be in ecological equilibrium with the nature, i.e. it is returning generally to appropriating economy with preservation and addition of some resource-saving technologies.
Secondly, having refused the complex state management system, the civilization is returning to the simplest forms of the public relations in the form of local self-coping cells of various orientation on the kinds of activity, connected among themselves not only horizontally, but also vertically, unlike primitive communities.
Thirdly, not development of technologies and the public relations, and self-sufficiency concerning creation for each person of acceptable biotic conditions as well as maintaining of functioning of self-coping cells without emergence of a heeling towards their withdrawal from self-government. Single mean for this purpose is the most frequent rotation of the chosen operating personnel.
In this relation the difference of this structure from primitive communities consists in more high level of self-consciousness of members of the self-coping cells, saved up for six millennia of previous civilization development, and, in this regard, emergence of possibility of the conscious decision by all members of cells of arising problems of within the elementary structures.
Fourthly, the free time of each member of associate which can be very the considerable, thanks to preservation of a row of technologies, reproducing food and household items, as a rule, it is used for his self-development for his own good and good of the cell in that sphere to which he has tendencies: to art, crafts, fight against diseases, process of tutoring, etc.
Thus, the civilization is being as though conserved. Certainly, sooner or later it will decompose, but time of its existence and quite quiet life of people in it may take hundreds or even thousands of years.
To the one who will tell that it is impossible to stop development, it is possible to give the examples of a similar suspending in development of the human communities.
In particular, such example may be the well-known and studied primitive communities existing approximately in the same state of some tens of thousands of years, until they did not waken from "hibernation" about 10 thousand years ago due to which, partly, our civilization was formed about six thousand years ago. The equilibrium communities exist and now in a natural form being in balance with environment, for example, the Australian natives. There are they in a artificial type of various sects, for example, doukhobors. The public and production formations close to them - kibbutzim in Israel as well separate themselves from society and the state on the way of life, which is close to the equilibrium.
It is not excluded that the equilibrium ecological civilization which, perhaps, will appear after disintegration of a present technological civilization, will not disappear over time from the face of the earth, and under the influence of this or that push will be waken and will start functioning in another form.
***
Perhaps such break for the human communities in the form of the existence of an equilibrium ecological civilization devoid of development is necessary for a kind of rest from the disasters and catastrophes of an antagonistic technological civilization.
In the bosom of a balanced civilization, where all events proceed measuredly, quietly, without cataclysms; there are no taxes, there is no money, there are no ministers and army, there is no crime, there is no external pressure on the person, except the internal regulation of life of collective determined and coordinated with everybody. Each member of the domain supports this regulation by means of the system of self-government of the domain contacting to similar domains. Exaggerating a little, it is possible to tell that it is as though the advanced primitive society separated from the primitive wildness with its major problems of survival.
The rest dominates in a person. The person does that he wants or that him best of all manages, without demanding anything superfluous. Everyone to any fulfillments does not aspire in this society simply everyone does his deal, beholding fruits of the efforts and beauty of the nature. At the same time, this smoothly varying and rather poor by events, rather poor life because of restricted resources, nevertheless is life, instead of permanent torture though time stops and life of civilization gradually dies away.
Anyway, but the civilization in a similar equilibrium state can retain the viability very the long term and if it will not be demolished by natural cataclysms, then it will die away itself as a result of gradual degradation to which leads the lack of development.
As we showed above, the most convenient time for emergence of an equilibrium civilization is disintegration of a technological civilization. The remnants of this civilization have the sufficient cultural potential and the maturity of consciousness to form an equilibrium civilization on the basis of self-organizing and self-coping cells with horizontal and vertical communications among themselves. This civilization, owing to steadiness of all its elements, does not need a constraining shell-state.
To prove the reality of the existence of such equilibrium formations, we will give several examples due to the fact that the question always arises: is it possible to stop this seesaw of antagonism at least for a while?
In other words, is it possible to temporarily balance liberty and fairness, or chaos with order?
The answer arises: and why also is not present!
Really, the process of the development cannot be stopped and to anything, and here to suspend, grant some kind of respite in rapid development, in our opinion, quite probably, and it is best of all conscious, having transferred a civilization, in view of beginning disorder, for some time from the complex, developing, but unstable system, in system simple, equilibrium, invariable which, however, right there starts stagnating, however which may exist with all own conscious members quite a long time.
If the remnants of the collapsed civilization are not dissolved in wildness, and somehow will be transformed to equilibrium system of the small domains connected among themselves and self-organization and self-government becomes a basis of activity of these domains, then there will be the situation which is cardinally different from the former.
Between each individual and his collective-cell there is a continuous contact as each person really in different periods, but with high frequency and manages by a cell and simply works in it, and he is terribly interested in that both management and work were carried out as it is possible better. In this case the collective and the individual as far as it is possible, merge together. Kibbutzim, the old believe communities, some religious sects are an example of it.
The chaos disappears, the order is being established by members of a cell in that type what seems to them the best and is respectively corrected further if it gives in to improvement. Thus, fairness and equality triumph in work, and liberty remains for any creative activity in a time off and only is welcomed by everyone.
Thus, the sense of economic freedom which is provided by the capitalist state in the form of employment by any individual by economic activity accepted for him with receiving the corresponding profit, significantly changes.
This change in the particular relation is positive since liberty under capitalism is largely an illusion even in a society of the representative democracy.
The matter is that, having begun the business, the person gets to fetters of the complex economic relations and, as a rule, he is being ruined. If it does not occur, he will get to slavery to the process of receiving profit behind which forgets about the human qualities. The immoral being seeing before not people but only bank notes which spends all the time for increment and deduction of capital is formed. This being inhibits both itself and others or that is even worse, becomes the rentier, i. e. - becomes parasite which consciously exists at the expense of other working people.
The private property is not present in a self-coping cell and any capital cannot be acquired.
Therefore, more adequate aspiration for the person to the type of work to which he has more than abilities and, respectively, - more satisfaction from it, becomes by sense of economic freedom. Especially that this economic activity goes on the benefit to all members of cell without any self-interest.
Therefore, the meaning of economic liberty becomes more adequate desire for a person for the kind of labor for which he has more abilities and, accordingly, more satisfaction from it. Moreover, this economic activity is for the benefit of all members of the community without any self-interest.
The community is grateful to the working person and he is happy by this recognition of results of own work and tries to work even better, using all the abilities and talents.
Certainly, rather narrow scope of work in a tiny cell considerably narrows a choice of the person and, thereby, as though limits his liberty as limits his liberty and the accepted regulations of life of each cell, but this liberty for each person is reality, instead of illusion. And, if a person is not satisfied with something, nobody forbids him to be engaged in in free time any work which is pleasant to him. Besides, he can move to another by the nature of work the cell, be engaged the coordinating activity, etc.
Possibility of existence of similar equilibrium civilizations is confirmed not only by discourse and examples of kibbutzim, some religious communities, but also by a number of artifacts which point not only on existence previously on Earth of the advanced technological civilizations, but also the civilizations which the technological level was primitive, and the cultural level was not lower than what we possess now [2, 3].
Let's note in comparison main functions of the state and an equilibrium domain civilization.
The economic and organizing activity.
It is the organization of production, business regulation, trade management for the state.
It is only a production for a domain civilization if that is available. There is the barter instead of trade.
As, probably, more essential part, mining of available natural resources in the form of the necessary minerals is added to manufacture, as well as hunting, fishery, occupation by crafts, collecting fruits, berries, fungi, cattle cultivations, planting and collecting various crops, etc.
In the presence of the union of domains, their economic activity is coordinated in the degree defined by the common council.
The state without fail charges taxes, fees, etc.
This function is absent at a domain civilization so as in it there is no monetary circulation. This function is replaced with creation of the common fund of various stocks, inventories, production for distribution between members of a cell and for an exchange.
The management of science, education, culture is function as the states, and a domain civilization. Only a framework of this activity is not identical.
The social function.
This function poorly executed by the state because the state apparatus, first of all, is cared about itself. The rest only disturbs him within mitigate of indignation of citizens.
This function is paramount for any domain, owing to direct dependence of a condition of a cell on a condition of each her member. Therefore, it is done everything possible for creation of the best climate in collective.
The protection of rights, liberties, legitimate interests of citizens.
The state generally only pretends that carries out this work. In practice, it protects those which are in power and those who minister to them.
The civilization of self-coping cells applies to this affair in a different way because the rights, liberties, interests are defined directly by members of communities and by them are respected. Councils of the most respected members of each community only watch keeping of the established rules.
Law and order protection, punishment of criminals and other persons who have made illegal acts.
All this are one of main functions of the state so as the state is afraid of blasting of own foundations, and its elite is afraid of replacement by another elite. Therefore, all states are rigid structures, though pretend that all of them are democratic and are concerned about the benefit of the people which, in fact, for them is only a subject of use and a shameless manipulation.
The equilibrium civilization is not engaged in these affairs at all. There is established the order by the common council on coordinated regulations. There are no present criminals and if someone disrupts something, he and punishes himself. There are conscientious people and for them shame not the last concept. You cannot let down other people, so if you failed maybe, even involuntarily, you have to condemn yourself. And the community watches only that condemnation was not too severe and replaces in this case the punishment imposed by the offender himself by weaker. The reverse happens only in exceptional cases.
The protection of frontiers, the customs organization and decision of issues of state security are at the head of a corner of any state.
The solution of these tasks for an equilibrium civilization does not make sense as they simply do not exist.
Between small domains connected among themselves by the economic and cultural relations, not only cannot any hostility, on the contrary, each domain always is ready to help another or others as soon as can, even to share the last, because in each cell there are brotherly relations which are transferred and to the relations between domains.
As well as to people, domains do not need to capture anything. That one has, it is ready to give the other and vice versa. The coordination regional centers and the uniting center are created for this purpose. They coordinate the common works, barter, questions of health care, medicine, education, culture, transport, power supply, communication etc.
No governments, clans, groups with the interests exist. Everything is simple and wise. Do not do to another badly, so nothing wrong and you will not get. And no sense to take something, because there is nothing to divide. All know that it is necessary to them and do not pretend on larger because larger simply is not present: everything is in equilibrium. And all domains support this equilibrium. Natural resources are not being squandered, but preserved as soon as it is possible. Nobody wants return to the pernicious past.
As well there are no problems and concerning any kind of an exchange between domains. It is not necessary to fight for disarmament, to provide monitoring of the rights and liberties of citizens because there is no weapon, and the rights and duties at all identical: the right to live with all in this simple world on an equal footing and duty to store these conditions.
It is visible from this comparison that all negative, proceeding from the state, disappears in this stateless civilization.
But it as though stiffens in the quiet and cloudless existence.
***
You can tell that all this is a utopia.
However, the available artifacts [2,3] lead to certain reflections. Presumably, the doubts will dissipate at acquaintance with concrete examples of some local communities, similar considered which exist now and are quite viable, despite the strong pressure from outer sides.
The example of activity of the local self-organizing and self-coping communities most known in the world are kibbutzim in Israel.
They started being formed in severe conditions generally in a hostile surrounding and hot climate on the poor soil more than hundred years ago. Help given settlers, was slight. It was necessary to rely practically only on yourself. As a result of this fight for a survival the alternative to the known social and economic structures was developed in the form of the join of the free from depressing of workers on the basis of the voluntary common labor with equal distribution of the products of this labor.
Philosophy of life of the kibbutzim: from everyone on the abilities, everyone – depending on the kibbutzim opportunities.
The salary and awards in the kibbutzim is not present. The private property is not present. Members of the kibbutzim receive all necessary out of the common fund irrespective from a labor contribution. The principle of distribution is as follows: or to everyone – or to anybody. Therefore, members of the kibbutzim have no expensive things.
All members of the kibbutz are obliged to work in the collective on the principle of self-government at distribution of operating time. All members have identical the rights. Everyone bears responsibility for himself and on the relation to each other. Everyone is obliged to comply with the discipline established by the general meeting. Concerning everything else the full freedom is given. The wage labor is not used. Education and feeding of children is made together. The old age and not serviceability are provided. The homework is made on an equal basis by all. Each member of the kibbutz is obliged to help other members.
Each member of the kibbutz participates in the solution of all questions of community. The supreme organ of the power of the kibbutz is the general meeting. It forms the social and economic policy of the kibbutz, approves the budget and accepts new members to the kibbutz. Meeting chooses the commissions on all basic directions: housing, financial, economical, health, consumption, culture, etc. Chairmen of the commissions and elective head of the kibbutz form the executive organ of community.
General meeting takes place most often weekly. It is the highest decisive organ and the final appeal instance on all affairs. The current functions on management and coordination are carried out by the secretariat, and in separate fields of activity – the commissions which gather at least once in two weeks. Unlike the secretariat, members of the commissions are obliged to perform work in them in the free from the regular labor time. About third of members of the kibbutz work in the commissions.
Various ways of fight are applied in the kibbutz with forming of the formal and informal hierarchies. In particular, "status mismatching" add to equal distribution of the benefits and rotation of posts that means mismatching of the status of the worker in different fields of activity, for example, the one who holds high position in the work sphere, does not receive a high post in the social sphere.
Each person in the kibbutz, despite various restrictions is more freely person than the person in the outside world. He is compelled "to sell" himself there as labor force, and in the kibbutz he same, as everybody, esteemed member of society, working for the benefit of this society.
Optimum development of each member of the kibbutz with overweight of interests of collective over interests of the individual at high self-discipline and dedication of each member is the purpose of work and life in kibbutzim.
Kibbutzim cooperate among themselves, working in different spheres, - from agriculture to the industry, in services industry, repair etc.
Concerning distribution of the benefits in the kibbutz it proceeds from the fact that individual needs are various as well as that relationship between abilities and results of labor does not exist as well does not exist relationship between abilities and needs. Therefore, in the kibbutz as a whole relationship between results of labor and satisfaction of requirements is traced, but at individual level this communication does not exist. It means that at distribution of the benefits distinctions does not make between engineers and ordinary workers. Such approach allows avoiding the thirst to consumerism.
There is no need for the prestigious consumption in the kibbutz because this consumption is bound for anonymity society. All know each other in the kibbutz, know all opportunities and features of each person and therefore there is no need to the person to strive for effects of prestige.
Inadequacy of ideal of bourgeois economists that large results and economic efficiency are possible only in the conditions of competition and an economic inequality is confirmed by existence of kibbutzim. It appears, and kibbutzim proved it, more important are high moral, social and political motives which the community gives to the members. The person agrees to limit himself in satisfaction of individual material requirements in favor of growth of the collective welfare which becomes the prerequisite for satisfaction of the individual requirements. He proceeds from consciousness that individual freedom, self-realization of everyone depends on collectively organized condition – freedom from economic coercion and domination. And here valuable representations and expectations of certain members coincide with a form and way of collective structure and the organization and the management that means coincidence between collective and the individual. The collective parenting and education, the joint meals, the rotation at occupation of posts and performance of works, the discussion of all questions at collateral regular meetings with acceptance of the relevant decisions promote by this coincidence.
As you can see, short consideration of the structure, activity, principles of the self-organizing and self-coping kibbutzim shows effectiveness of similar formations. Therefore, disorder of all government and economic institutions at all does not mean death of everything so as the cooperation of the free self-coping communities can enter on a vacant place.
People of different religious faiths could work in kibbutzim.
There did not attach significance to the religious affiliation, liberty of worship acts in kibbutzim.
Therefore, for comparison, it makes sense to review an example of the self-organizing and self-coping communities based on belief which separated them from a standard civilization with its known set of traditions and the religious directions.
However, as we know, formally recognized rules, customs, beliefs in practice are not executed. They are being filled with different content or simply falsified. The true adherents of belief do not agree with this. They form separate communities with own rules of life and labor.
Such communities are, in particular, communities of doukhobors.
Their rules are as follows.
Members of a community respect and love God as the beginning to all existing.
They respect the advantage and honor of the person as in himself, it is equal and in similar of itself.
Members of a community look at everything existing with love and admiration. They try to bring up children in this direction.
Members of a community understand a power of love, force of life which gave the rise to everything existing under the word God.
The world consists out of motion. Everything strives for perfection and through this process try to be connected to the beginning, as though to return the ripened fruit of a seed.
We see the transitional steps to perfection in everything existing of our world, such as, begins with a stone, passes to plants, then to animals from whom the most extreme can consider the human in meaning of the life of any thinking creation.
Members of a community consider reprehensible to annihilate, destroy something. Life is in each separate subject, and consequently, and God, most especially in the human. In any case it is not permissible to deprive of life of the person.
Members of a community in own belief allow the complete freedom to everything existing, including to the existence of the person. Any organization established by violence, is considered illegal.
The main task of the existence of the person is energy of thought, mind. As food real serve: air, water, vegetables and fruit.
The communal life is allowed in the human, holding on the law of the moral force - this rule: what I do not want for myself, that should not wish to another.
Doukhobors believe that God exists sensually in the nature, and spiritually – in soul of the person. They believe in rebirth of soul after death, consider that Christ has to be conceived, be born, increase, learn, die, revive and rose in us.
Carrying out Christ's precept, doukhobors do not recognize external differences between people, they do not swear, they refuse military service and the oath, deny any ritualism.
The meeting of elders manages by affairs of a community.
Doukhobors differ by diligence and morality. Their works in agriculture on different continents always brought the good results.
If to compare kibbutzim and communities of doukhobors, by results of work they are similar – results are more than fruitful. The relation each other and here and there also deserves the greatest praises.
However, the respect for the nature and moral perfection are more characteristic for doukhobors. Their moral principles are stronger as, unlike kibbutzim, practically anybody does not leave a community. As well their resistance to any external influences is stronger because they hope for God who for righteousness cannot leave them. These people are most sincerely in the feelings and thoughts. What they say, that they and do, and they do not carry evil to anyone. Their souls are pure and quiet.
This comparison shows that for the basis fastening an equilibrium civilization, consisting from the small domains disseminated on space of Earth, may be taken sincere and simple belief, common for all, not important, what you have color of skin and with what you possess properties, talents and what you follow customs. And this belief has to be based on the Sermon on the Mount of Christ in which he specified - to what all people have to aspire. It is difficult to argue with these because all shortcomings of people and their present civilization are a deviation from Christ's precepts, let and involuntary or compelled. However, and now the part of people, despite prosecutions of the authorities tries to follow these precepts. The same precepts, apparently, will be followed with one or another minor correction in that simple civilization that is formed after the collapse of the current one.
Thus, the essence of this possible religion which does not separate, and unite people, is reduced to the Sermon on the Mount of Christ.
***
Let's compare the real relation to Christ's precepts in our world and the future world in the world of an equilibrium civilization.
"The poor in spirit are blessed wherefore they possess by the Kingdom of Heaven." (The Gospel from Matthew. Ch. 5, item 3).
There is a set of interpretations of this position. However, in essence, here it says about the horizon to which each person needs to aspire because in the Kingdom of Heaven there is no property to which here all cling, there is no fight for these or those benefits. In this Kingdom all understand and love each other. Moreover, there all are as whole.
Therefore, the person who tries to reject temptations of the material world will come nearer to a condition of pure spirit, that is, to the Kingdom of Heaven.
It is clear that it is impossible in our world, and those some people which try to make sincerely it, are called the blissful.
It in many respects is not so for an equilibrium civilization. There is no the private property. Means there is nothing to cling for it. There are no the important, irremovable officials and oligarchs. Everyone with the greatest possible frequency participates in management of the cell, whether it is bad, well, but does everything that in its forces. Everybody help each other because quality of life of a cell depends from this and often the fact of its existence depends from this.
Therefore, people there become closer to each other as it happens by the ship in long swimming. Desire something to take away or to misappropriate something vanish at them. On the contrary, they are always ready to share everything that at them is. Really this state is not situated closer to the spiritual?
"Crying persons is blissful because they will be consoled". (The Gospel from Matthew. Ch. 5, item 4).
Here Christ speaks about a grief, grieves, diseases, offenses and death. The one who cries and sincerely mourns together with you, at least, sympathizes with your grief. And it to him will be reckoned. And he will be consoled in that Kingdom where never happen tribulations.
From a grief, diseases, any troubles in our world cannot go away anywhere. But sincere mourning and help manage to wait not often.
Equilibrium civilization carries also a lot of adversity, a little comfort and more work is produced over itself. But people there are closer to each other also a grief of any of them be sad to each member of a cell, and he seeks to give unfortunate every possible help and support and cannot but worries together with it. There is not present indifferent and gloating over. All are situated on a look. And you, willy-nilly, bury low feelings and thoughts forever.
"Meek persons are blissful wherefore they will inherit Earth". (The Gospel from Matthew. Hl. 5, item 5).
Really, the present civilization approached to the final, and the subsequent for it equilibrium civilization is communities of meek people who have no subjects for disputes and which quietly live and work at Earth.
Further, up to the item 12 apparent statements follow which do not demand the comments, except one: it is always hard to live by good people in our world. Therefore, Christ consoles them, saying that they will behold God.
People will not suffer for the truth in the world of an equilibrium civilization because nobody will interfere to them to tell the truth, on the contrary, all will be interested in identification of shortcomings and of offers on their elimination.
"You – salt of Earth. If salt becomes tasteless, what you can salt by it? ..." (The Gospel from Matthew. Chl. 5, item 13).
"You – light of the world. The city standing at top of the mountain cannot be concealed." (The Gospel from Mathew. Ch. 5, item 14).
Here Christ continues to develop the thought that is always difficult to go against to everything in this unfair world. Such people are rare, but they are an example for emulate, salt of the earth. And let all the others know, what not all in the world flatly, meanly and senselessly.
This thought is true for life of equilibrium civilization in respect of that there all take an example from the best on their deeds. Selfishness, indifference is not present there. There is no the subject for them.
"You know that to our ancestors was told: do not kill; if who kills the person, that has to be judged." (The Gospel from Matthew. Ch. 5, item 21).
"And I say to you that any who is angry on the neighbor has to be judged; if who will tell to the neighbor: you are a talker, that has to be judged by a council and who will tell: you are a fool that has to be cast in fire hell." (The Gospel from Matthew. Ch. 5, item 22).
Christ's these words point out that each person comprises a particle of God. Therefore, he not only cannot be killed, but also it is impossible to offend him as it is impossible to insult God.
However, only this occurs in our world with rare exception.
But it is absent in the world of an equilibrium civilization for the reason that all people of a concrete local cell are so intimately bound among themselves that they cannot have in thoughts of disrespect for the neighbor working out of all of available forces for the benefit of community and not asking anything in exchange.
"And I speak to you: do not swear at all …" (The Gospel from Matthew. Ch. 5, item 34).
Here Christ points to changeability of the world, fundamental not subjection to the world to any person, despite any his oaths.
That is characteristic, in our world Christ's this precept not only is forgotten, but also is broken everywhere, even in the state scale where swear absolutely officially. All these oaths are broken right there owing to any again appeared reasons, as the result quarrels, insults and even wars arise.
An equilibrium civilization gives more opportunities not to violate Christ's this precept because people in a cell so are intimately bound with each other, so well know habits and weaknesses of everyone what rely not on the oaths, and on the established regulations ever more that the oaths are given when someone wants to receive something in exchange. In a small cell all receive everything equally and it is impossible to take away at someone something. Ergo and there is no subject for the oaths, the promises.
"And I speak to you: do not resist to the angry person but if somebody hits you on the right cheek, substitute to him and the left." (The Gospel from Matthew. Ch. 5, item 39).
"Asking from you – give, and wishing to borrow from you – do not refuse." (The Gospel from Matthew. Ch. 5, item 42).
"You know that was told: love the neighbor and begin to hate the enemy." (The Gospel from Matthew. Ch. 5, item 43).
"And I speak to you: love your enemies, bless damning you, create goodness hating you, pray for talking scandal and pursuing you." (The Gospel from Matthew. Ch. 5, item 44).
"And then you will become sons of the Father your Celestial which enjoins to the sun to ascend over angry and kind and which sends a rain on just and injust. " (The Gospel from Matthew. Ch. 5, item 45).
"After all, if you will love those who love you, what to you will be the use of it? ..." (The Gospel from Matthew. Ch. 5, item 46).
"And if you welcome only the friends, what you do such special? ... " (The Gospel from Matthew. Ch. 5, item 47).
"Be perfect so as the Father your Celestial is perfect." (The Gospel from Matthew. Ch. 5, item 47).
It is almost impossible to follow Christ's these precepts in our world, as occurs, with very rare exceptions. As they say: it is not enough place under the Sun, there is a lot of people. Therefore, everyone tries to grasp everything that is possible, having pushed aside the neighbor or even having destroyed him. Having grabbing, not give. And absolutely ridiculous the wish not to resist to the angry person and to create good who hating you, seems to the modern people.
The majority recognizing validity of these words of Christ, in life does not follow them, but plays the hypocrite, approving the inverse.
It is real, difficult to behave according to Christ's precepts in this world of continuous violence, an arbitrariness, envy and rage.
However, adherence to these precepts is in reality more favorable for an equilibrium civilization. It is necessary helping the neighbor in small self-coping cells so as it can do harm to all cell and, so - to one who refused in the assistance. Angry people appear only in the world unfair so as any human is kind on deep essence of own self-consciousness and if nobody offends of the person, he too will not offend anybody especially as it is unprofitable: operating council of the cell can expel offender out of limits of a cell into the wild world where the violator will quickly be lost.
So the consciousness of every person is in this quiet world, as if having a rest from troubles of the world former, preparing for new tests in the future world.
"Do not accumulate to yourself any treasure on the earth where the moth and a plant louse eat where thieves rob and abduct." (The Gospel from Matthew. Ch. 6, item 19).
"But accumulate for yourself treasures in heavens where neither the moth, nor a plant louse do not eat and where thieves do not rob and do not abduct." (The Gospel from Matthew. Ch. 6, item 20).
"Because where your treasure, there and your heart." (The Gospel from Matthew. Ch. 6, item 21).
Here – in the current world - nobody is afraid any plant louse and the most distinguished members of the society are respected for that they saved up, more precisely, stole everything so many that it and to the whole people can suffice for a long time. Really, the hoarding is silly at least only because the life human is too short to use all saved up. And it is possible to lose on senseless accumulation the whole own life with ease.
There is nothing to accumulate in an equilibrium civilization. Yes, there is nothing seductive. There is neither money, nor the power, neither yachts, nor mansions. There is only a necessary scope of labors, activity for interests as well as care about people.
So, after all on Earth there is an opportunity to find time and a place for rapprochement such as it is considered, a low and rough being as the person with the Celestial world.
"Nobody can serve two misters because will begin to hate one, and will love another, or to one will begin to serve diligent, and to another – negligently. You cannot serve God and a mammon." (The Gospel from Matthew. Ch. 6, item 24).
"And why you care about clothes? Look as field lilies grow: they do not work, do not spin …" (The Gospel from Matthew. Ch. 6, item 28).
"You search the God's truths and its Kingdom before, and all this will be given you." (The Gospel from Matthew. Ch. 6, item 28).
What to speak about ordinary people who, as a rule, in the aspiration it will be allocated, to grow rich, at an opportunity they trample on everything. Even priests, and were earlier, and now became especially subject to money-making in the considerable number. And all know about it so as it is impossible to hide similar.
Christ says everybody that is the main and the minor and that it is impossible to rearrange them in places or to equate to each other.
In self-coping cells of this problem decomposing people, simply does not exist. They should not look for riches at general poverty and equality in consumption. But they can care more of the self-improvement, of development of the abilities, acquisition of various skills.
"Do not accuse not to be accused …" (The Gospel from Matthew. Ch. 7, item 1).
"As you will tell your neighbor: let, I will take out a mote from your eye if you have the log in an eye?" (The Gospel from Matthew. Ch. 7, item 4).
People still ignore Christ's this precept that in itself it is surprising as one and a half billion consider themselves as Christians. Besides, since emergence of the states works the special institution - court of which officially accuse and sentence to punishment.
Here is nothing so to add.
As for the civilization consisting not of the states, but small domains, there is no sense someone to accuse in these domains, and there is a sense helping if there are any difficulties. And, in general, there, eventually, comes to light who and on what one is more capable. Therefore, everyone is doing their own thing with success. But if matter reaches serious violation, the person himself condemns himself, having thought. Council of a cell examines this decision of the violator and approves it. As a last resort the violator is expelled from collective. So there is not present the court, official punishments, prisons and security guards.
"Ask, and it will be given you; look for, and will find; knock, and will open to you." (The Gospel from Matthew. Ch. 7, item 7).
"So, in order to people made for you everything that you want, the same make also you to them …" (The Gospel from Matthew. Ch. 7, item 12).
Go to any place. And you will find houses with the doors closed on strong locks behind which at all will not want to listen you, if even somebody open the door. Everybody Everyone passes by the homeless and unfortunate, and nobody wants to help them. Such alienation is characteristic for our world. And Christ's precepts are not interesting anybody.
The following civilization in this regard will significantly differ from the present.
There are no constipations there, you will be always listened and you will be helped and you too, without any arguments, will help any because without this mutual aid the small collective will simply be scattered and all will be lost.
In summary we will tell: it is not necessary to be under a delusion with promises of the future condition of general wellbeing and validity because it will be possible to reach this state if also it is possible, with larger losses. And this equilibrium civilization is only a respite in moving forward in the resisting environment without what development is impossible.
It is possible to be consoled only in that Christ simply expressed so:
"At one time Pharisees asked him when the Kingdom of God will come, and he told them in reply: The Kingdom of God will come imperceptibly, and will not tell: it is here or there, because the Kingdom of God in you." (The Gospel from Luka. Ch. 17, items 21, 22).
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6. Агеев А. И., Логинов Е. П., Райков А. Н. Информационные системы управления в чрезвычайных ситуациях. Агеев А. И., Логинов Е. П., Райков А. Н. «Экономические стратегии». 2019. Т. 21. № 2 (160). С. 20-29.
Part 14. Time as a manifestation of the process of obtaining information.
The time factor is an integral element of consciousness, not existing outside of it. Consciousness of any living being is characterized by two types of time – the own time of each living being (its present) and the external time, which is being formed by the whole totality of living beings. The first is, as it were, embedded in the second and therefore is not noted by a person.
It is known the approach, in compliance with which, owing to continuous movement, understood in broad sense as the relocation in space and development in time, the material objects change the states. The states of objects change along with that and in case of interactions with other objects.
From here follows that time envelops as the simple relocation of objects in space practically without the change of their structure, and their structural changes that is manifested in different interactions and can be perceived by consciousness in the form of the designations, data, traces, signals recognized, or decrypted by consciousness of the changes of the material objects, or information which, in turn, can be transferred to other consciousnesses directly or indirectly.
Information, or decrypted data, displays, designations are direct and clear in a certain degree for consciousness the reflection of change of states of material objects.
For example, the observation of a volcanic eruption creates direct knowledge of the object and its change perceived by consciousness in certain frames, information can also be mediated, in particular, transferred in a type of the text description of the same volcanic eruption or in the form of the television picture of eruption in this or that foreshortening.
Briefly, information can be defined as data on a state of the material objects which consciousness is capable to recognize when scanning surrounding by the means, which are at its disposal. The initiative in this process belongs to consciousness of the human, but not objects surrounding him.
For example, the text in the unfamiliar language will be the simple "noise", the certain data for consciousness, but not the designations which give in to decryption and awareness. And if decoding of the text is impossible for various reasons: in particular, owing to impossibility to decrypt some dead languages, this text can't be carried to information so as message in which any consciousness could find sense, the text doesn't bear.
Consciousness in the general context means not only consciousness of the person, but also consciousness of any living being as the certain structure capable to perceive these or those fragments of the reality surrounding him both integrally, and separately. Only those fragments of surrounding in the form of data are selected by consciousness which the consciousness is capable to recognize and, further, to use these decrypted data, or information for own needs instinctively for the lowest (animal) consciousness and partially instinctively, partially consciously for the highest, in this case - the human consciousness.
Information, or the deciphered data, designations, clarification and etc. are transmitted from the material objects through the material objects, for example, light, to the material objects, for example, to the instruments for the finite perception by consciousness of information. That is, without the material objects, including consciousness itself, information doesn't exist. It arises only in case of the selection by consciousness from the general "noise" of those data which the consciousness is capable to recognize partly instinctively, partly consciously for the highest consciousness (self-consciousness).
In other words, information arises only in consciousness by means of available for it, more precisely, at the carrier of consciousness of feelings, but not differently, being the quite material copy of an object or the objects which are available through feelings for consciousness and. which human consciousness can understand. Information can't be qualified as something non-material and independent, as far it is copies of data about objects selected and decrypted by consciousness from the boundless environment surrounding consciousness - some kind of "noise". The consciousness processes these deciphered copies of the fragments of the material objects in particular into images, meanings, emotions which are also the quite material components of consciousness entailing the subsequent actions of the carrier of consciousness. On their basis together with memory he interacts with environmental objects every moment of own "now".
Thus, all interactions of the being having consciousness are carried out in this end-to-end, irreversible process only on condition of arrival in his consciousness of the appropriate portions of information, each of which is processed, being laid down in a certain duration, making a row of sequential moments from the birth to death of the carrier of consciousness.
Actually, consciousness consists of the images, thoughts and feelings, backed up by memory, being, by virtue of its imperceptibility, apparently, a material copy of the local mind of some otherworldly, from other matter, which is being fixed in the local carrier of beingness known to us, revitalizing it and developing with it during earthly life.
Difference of the highest consciousness of the living being from the lowest consists in its self-consciousness - ability not only to understand own presence in the world as the separate being, but also the ability consciously to change this world both according to the ideas, and with the feelings, spontaneous desires, changing thus and own content fullness. Similar process is unavailable to neither animals, nor robots with any computer programs owing to absence at them of awareness of itself, so, freedom expressing in aspiration to the infinite development owing to an inescapable dissatisfaction with oneself.
Asymmetry in case of transfer of information from objects to consciousness, unlike material or energetic interactions of objects of our beingness explained partly by that consciousness has other qualitative nature - it is not the material object of three dimensional measurements of our Universe. Therefore, it can't exchange directly by substance or energy with objects of three dimensional measuremenst, but consciousness is capable through sensations of the carrier of consciousness unilaterally, restrictedly, selectively, but to perceive copies of data about environment, suitable for it, and then to process them by the corresponding centers of its carrier (living being) for own needs or purposes.
In other words, asymmetry of the selection by consciousness of information from the environment, or receiving information by consciousness without loss of substance and/or energy by source of the information is explained by one-sided scanning by consciousness of environment via own carrier during which the consciousness as if views objects of scanning without their change thanking only to copying of those data about them which the consciousness is capable to decrypt. Otherwise, if when receiving information by consciousness occurred the energetic and/or substance exchange of he same as it occurs in case of usual interactions of the material objects, both sides would change significantly up to their destruction, losing own original properties, and life wouldn't be possible in so unstable world. Exactly it occurs at the level which isn't associated with life. In particular, in case of quantum impacts of the instrument of observation on micro-object, it becomes impossible to define its original properties owing to impact of instrument on it.
The difference between human consciousness and consciousness of other living beings in selection and information processing consists in that a person understands part of information and uses it not at the reflex and instinctive level as, for example, the animals. At this he realizes himself in this process, and the part of the received data uses consciously, making out of current and accumulated data the mental projects as self-active subject, i.e. the subject who changes environment according to these projects but not just only adapting to it as all remaining live beings.
Itself integral and changing from a moment to a moment picture, which is folded every moment in the human mind, is perceived and understood by him as his present, or the current time. This "now" (present) inflows as it seems to the human, from some unknown to him the future, and flows away somewhere back irretrievably - in the past, and in this time passes his life.
Anyway, it is clear that "now" provides interaction of the person with surrounding, or gives him life.
However, the past and the future exist only in human imagination, manifested in the present moment. The edge between the past and future seeming to people as the invisible, the impalpable, the non-material, is the quite material present, or "now" of the person, which is being created by himself. This present, or the own time of the person so the real that comprises in itself all his life. He lives just in it, but no in the last and no in the future.
We will mark at this that each of the sequential moments making lifetime of the person and which comprise in itself his life, is the quite material process of selection, copying, transmission of the prepared packets of the deciphered data about the objects, processing of these packets, and discontinuity (discreteness) of this process is caused by the technical pause separating the moments of own time of a person.
The information packets, received through the sensations, only in the processed form, that is, having transformed to images of environment, thought and emotions, make a moment, quite specific and various on filling and duration, so as the volume of the arriving information can change depending on a state of environment, from a state of the consciousness, from opportunities of fetch from memory of additional information. Each such moment, merging in consciousness with subsequent and so on, is represented to the person as his present time of life.
It follows that not time "falls down" from nowhere on the person, and human consciousness itself creates own time which therefore the person himself intuitively calls by the present.
The technical pauses between the sequential moments of manifestation in consciousness of the images environmental, as well as emotions and thoughts accompanying them, consciousness doesn't register.
Therefore, all sequential moments are merged in the uniform changing pattern which the person as consciousness within the framework of the carrier, that is, the aggregate acting subject, can not only watch but also he can interact with the surrounding.
For the person of an event happen only in his "now", and the past and the future arise only in his imagination manifesting itself just in the "now" in the form, respectively, of databases and projects.
A person thinks that actually there are the past and the future separated by the present as far he doesn't understand the mechanism of formation of the present and considers it by a product of the general temporal process in which the future, the present and the past exist really.
Actually, only one moment makes "now" of the person.
However, for a person, as, indeed, for all other living beings, whose consciousness, due to the physiological characteristics of each organism, is unable to note and register the pause between these brief moments, an irreversible sequence of the moments - the processed packets of information following one after another after a certain pause - is being represented by the passage of time that encapsulates his whole life, that is, all the events that take place with him from his birth to his death.
There is in each of these moments an integral selection at all levels of consciousness of data from environment which the consciousness is capable to recognize, and their processing, making finally "the shot" by clear for consciousness, on the basis of the accepted information with these or those corrections of already accumulated information, containing to databases of a person. Further process repeats. Procedure, thereby, is on techniques by the discrete, but on perception it by consciousness - the continuous.
This one-sided on directivity (asymmetrical) process of pulling by consciousness of information, or process of obtaining copies the surrounding, consists, thus, of three main phases: selection of fragments of environment (it is made by consciousness of a person partially consciously, but, generally by the automatic scanning covering and decrypting all available to consciousness out of the surrounding for preparation of next information packet), from which information will follow; copying and transference of the received data in the appropriate centers of consciousness of a person; its processing consisting in conversion of information packet into the images, meanings and emotions during which the instantaneous assessment of data is produced resulting the part of information is discarded or remains as hidden, and the rest is manifested for consciousness of a person like the shot after which is being manifested the similar shot with anyway the changed contents. Naturally, this process is under the control of a single consciousness, since each individual consciousness is an inalienable part of a single consciousness, which is a hologram outside the "limits" of beingness [1].
These "shots" are merged in consciousness in the moving picture so as the interval between them isn't fixed by consciousness and all process seems to a person as the continuous. The formation of each "shot" can fluctuate rather slightly on duration. This process goes from the birth to death of the person, without being interrupted even during a dream or a faint. Information arrives as outside, and from the organs containing in a person and the processes proceeding in them.
This information procedure is the discrete, the automatic for all alive. As a result, the adaptation of all live to the environment is carried out. However, the person together with this is capable also to target selection of information, i.e. to perception of the objects interesting him for conscious transformation of these objects according to in advance planned projects.
"Now" (the present) is represented to us as the continuous process because it is similar to movement of the movie with sequentially distributed shots with a certain speed. Thereby the total impression of the surrounding environment, which changes in a certain order, is created. This impression is comprehended and interpreted by a person in a different way, depending on quality of individual consciousness. Formation of "now", or own time of a person differs from usual perception in that the last creates a individual sensual image according to the appropriate task of consciousness, and the remaining at this is discarded. "Now" covers everything that consciousness is capable to decrypt and use for itself in limits, which are possible for him, without fixing only one or several objects. Process doesn't interrupt even in a dream – consciousness, which "feeds off" by information, functions in live object always, scooping information from within and outside of a body-carrier, leaving a body only after his death. The set of the live objects on the planet, forming the unidirectional moving of information, creates opportunity for course of information process on all available channels counting on the general consumption. Significant information in human communities is fixed anyway and stored for the guaranteed access.
The unidirectional "motion", which we call by the present time, or lifetime, without similar asymmetrical action of uncountable consciousnesses in beingness, wouldn't exist in a form known to us for each consciousness.
At this, only people, unlike all remaining objects of the material world known to us including the live objects, are capable to comprehend this objective process, although and very often in the distorted form.
The result of this distortion is their representation that the processed information postponed in their personal memory, the general databases as well as that information which was discarded as erratic or unnecessary, is their real past, and the arriving information - their real future. Besides, the present time is represented to them as an imperceptible moment between the past and the future, and set of these imperceptible moments - as the current time.
If we return to reviewing of the formation of the own time of the person as, substantially, to the information process, the known fact of accelerate and deceleration of time becomes explainable.
Really, time can be decelerated and be accelerated in consciousness depending on the maintenance of moments. For example, almost not changing maintenance of moments, or packets of accepted information (events almost no) creates the effect of deceleration of time – the day stretches infinitely; the various maintenance of moments creates effect of an acceleration of time – the day passes imperceptibly.
Thus, sequentially coming copies of these or those data from the material objects, surrounding consciousness of the person, supply him the information "food" which he permanently "digests", comprehending and emotionally experiencing it. The result of this repeatable procedure out of three specified phases in every moment makes the own lifetime of a person in which he sees, hears, feels all remaining, thinks, acts and which is his "now". If to take every instant, more precisely, the process of formation of information packet passing during less than a millisecond in nervous fibers and neurons of a brain with its processing in consciousness, this process is the quite material, it is only represented to the person as ephemeral boundary between the past and the future.
Perhaps, it will seem to someone paradoxical, but these discrete, sequential information moments reflecting respectively all external events, which the consciousness is capable to accept, are his true time, or "now".
Consciousness dwells in this present time within the external, or world time. The present time is characteristic only for living beings. In this discrete on processing present time just can be manifested such interaction of object with the environment as life. And the fundamental distinction, for example, of an amoeba consuming and processing information from the objects surrounding it similarly of the human, from the person, consists only that the person comprehends himself in this process, separating himself from the restremaining in appearing at him, as the result, the images, thoughts, emotions, but not simply automatically reacts on impact the environment adapting to it. However, a person doesn't sense discreteness of this information process. As a result, he doesn't comprehend the independence of this process arising because of its asymmetry, irreversibility by compared with the changes, happening with lifeless material objects. Though, in essence, thanks to this asymmetry a person falls out of a row of other material objects becoming the live and comprehending being.
Therefore, the ordinary person supposes that he is only in the external, or world time. This time is watched by him as the real, it flows for him continuously and he conditionally divides time for convenience of life on intervals between some phenomena which he names the periods of time. The most explicit and significant periods of time for a person are those, which are connected to the natural cycles: the days reflecting a complete revolution of Earth round its pivot-center, as well as night, day, seasons, the annual cycle reflecting a complete turnover of Earth round the Sun. The world time, external for a person, in fact, in real human life reflects the periodic changes of the material objects. In this regard it exists objectively, more precisely, in its relative units, for example, it is possible to estimate the changes of the material objects and till origin of living beings on Earth.
Actually, the external time is the changes of the material objects felt by the human consciousness on which it can't influence at all. However, a person can select, recognize and record in the consciousness in addition to objects, which are not dependent of him, the remaining objects of own direct surrounding. Thereby, the human consciousness can form the own time reflecting all changes available to his sensations. A person is forced to correlate this own time with something steady. All periodic changes, independent of him, are by this steady for him.
However, all events occur really in own time of a person. But owing to their flowability and compelled comparison of these events with the external time, their automatic binding to the external time is made in the human consciousness.
There, where the human thought doesn't penetrate, events, as those, are absent – they couldn't be fixed – it is only possible to assume that there are both reversible and irreversible changes of the material objects. And these assumptions are based only on the fact that we can imagine and understand, i.e. to conclude them in time. Of course, it is possible to designate these changes by time so as it seems that they should have duration, but this duration, as Aristotle noted fairly, there is nobody to digitize. Besides, it isn't known that represents beingness by itself out of the human consciousness. Parmenides, for example, supposed "beingness as pure present, motionless, homogeneous, perfect …" [2]. We perceive and represent beingness as one, for other beings it can manifest as other. And that it is actually, it isn't possible to define, owing to its infinite variety as well as a look at it from the inside. It is only possible to select by means of consciousness as if the own part of beingness, i.e. that consciousness of the person is capable to recognize in beingness, and to consider this part of beingness by the changing world. Consciousness can include then in this time, external in relation to it, changes of beingness, and, thereby, determine their duration.
Only living beings are capable to make transformations, changes of beingness for themselves by completely irreversible. As soon as living beings appear, everything that happens to them becomes irreversible. Their own, irreversible time arises. It becomes by parallel during their life to the external cyclic changes, watched by living beings which they, in the face of a person, consider the external and the only kind of time in which they are forced to be.
This own, unidirectional time, on the one hand, is objective so as it is connected to the material objects including with live objects, and to external time, without existing without them and outside them. On the other hand, it doesn't exist without living beings who, actually, and "produce" it in the form of events.
In the sequence of these events of their own time, all living beings live within the framework of external time, not noticing their own time of their life.
However, as a person, they not only think, not only feel and act in accordance with what is happening, adapting to it, but also interfere with it, nevertheless, proportioning it with the external time. This conscious interference in events is result of cogitative and sensual processes on the basis of the received information in own time of a person, but, at the same time, purposefully changing world around and, as a boomerang, of himself together with it, a person substantially independently and consciously produces own life in all its shades. However, it is necessary to pay for this full-blooded life, which every moment is updated, by irreversibility and by termination of everything for the person including his own life. The death is the end of own time of a person, or his "now". However, just as one moment of life for consciousness is replaced by another, one life is replaced by another for the same consciousness.
Thus, each living being selects own "slice" of beingness independently on the basis of existing feelings, i.e., recognizing data which are available to him via sensations, copying these data and delivering them for processing by consciousness sequentially in the form of separate information packets. This process of their hidden processing are represented to a person in the form following continuously one after another by the moments of life merging in single flow in which he is not the supernumerary, but the acting character. So occurs because these sequential moments include not only an image of environmental, but in them sequentially are created own thoughts, feelings a person which are realized into his actions within these current moments.
All these manifestations not only accumulate in memory of the certain person, but also it is provided to remaining people, creating integral consciousness and integral life in the form of communities. That the person yet isn't capable to recognize in the world surrounding him and to transform into information packets doesn't get to its own time, though it can be nearby or even in him. However, this unmanifest, i.e. yet the unknown, with accumulation of information and, means, knowledge, abilities, both at a person, and at all community of people, gradually passes into discharge of recognized data. In other words, real process of cognition goes not only in the form of the accumulation of knowledge, but also character of information selected by the person is enriched permanently by extending set of data which can be recognized by consciousness if, of course, the person will wish this, i.e. he won't be closed from them.
As a result, life becomes more dependent on a person, he is exempted more and more from oppression of circumstances, from the pure adaptation to environmental, from the settled order, i.e. - his liberty grows.
Irreversibility of this process for all living beings proves fundamental otherness even purely reflex and instinctive consciousness in comparison with reversible, apparently, mostly processes of exchange of substance and/or energy during transformations and interactions of the material objects.
Necessary condition of existence of the live objects is the irreversibility of their existence in time whereas, apparently, the most part of the processes known to us happening to the material objects of our dense measurement of the Universe is reversible. In other words, in case of interaction, as a rule, objects change, without saving initial (till interaction) state, in particular also bodies of people change, but consciousness doesn't participate in this "natural" exchange, it only copies objects, without destroying them, saving thereby the natural course of observed processes. As a result, consciousness doesn't bring instability into the world and doesn't destroy itself. That is life is possible only in the conditions of one-sided information impact of one object on another without corrupting last with acquisition by the first object of data from the second or in case of a mutual interchange of data without own destruction. Only live beings are capable on such interaction, in addition to the normal energy and material exchange.
Hence follows that in our three-dimensional measurement do not exist conditions for the spontaneous origination of living objects and thus passing in them by information processes, consisting in recognition by one objects in other objects of data which could be decrypted, i.e. - could be turned into information for own use, and, thereby, to live in own present, or true time.
Therefore, the only plausible explanation for the existence of life in beingness, that is, the implementation of the one-way information process, leading to the formation of time itself in both of its forms, as well as the existence of a program of the growth and development of beings that form time, in the form of a genome, is the presence of some otherworldly formation, in which there is no time in the form known to us, but thanks to which beingness itself exists in a hidden interaction with this otherworldly thanks to living beings.
The possibility of similar alliance is shown in more detail in the work "The person as the hologram" [1].
Consciousness in beingness, that is, in living beings thereby receives some kind of multi-channel system for infinite development. It sequentially fixes changes of material objects available to him which part consciousness accumulates saving for possible application, and uses if necessary.
At this, the process of selection of data about objects, their decryption and processing of the acquired information is, on the one hand, objective procedure as far it goes automatically in the framework of world time and has no relation to imaginations. On the other hand, consciousness, in particular, consciousness of a person is capable to perceive purposefully a row of objects and to dispose of part of information so as he wants and as it is pleasant to him, it is possible to tell, "how God put per capita", i.e. - no motivated. In this regard the highest consciousness, though it is component of beingness, is capable to overcome the order of beingness, to become above remaining components of beingness. Consciousness itself finds own present and changes it according to own projects. This present for the human proceeds rather not for long, but the person, unlike lifeless objects, senses own present, and unlike the rest alive, in large part, oneself disposes by it.
It follows that consciousness, being within beingness, can be in the highest expression by rather free in own manifestations, whereas other living beings select information from surrounding only forcedly, adapting to habitat.
Thus, a person in life, more precisely, his consciousness is situated in own time, or "now". It is as if nested in external, or world time. The external time for human consciousness reflects a current of the external processes, independent of him, to which human consciousness is compelled to be adapted because of living conditions changing together with them: winter, summer, night, day, etc., but human consciousness can't change the course of the external time in any way, unlike own time which it can accelerate or decelerate.
Intuitively the human consciousness presents own time in the form of the present for itself because behind "now" during the external time is followed the past time, and before "now" should be a future. The present time, or "now" as if slides by a kaleidoscope of events which, actually, consciousness for itself forms sequentially when processing the portions of information arriving from everywhere in every moment, folding in life in this present time. As we, briefly, already stated above, this information own time can be decelerated or be accelerated depending on the density of an information stream.
For example, time of dream passes in an instant for a person though it takes 6-8 hours of the external time because there is no arrival of the external information in dream practically. The consciousness in these hours of dream switches to processing of the information which was saved up and viewed in a day that doesn't create for it of novelty: there are no events, there is no time also. By the way, this fact proves that for the human consciousness not world time but him own time is more essential.
The acceleration of the "present" time, but another sign, which is manifested not owing to disconnect of consciousness from external, and from arrival during the day every instant of portions of information which are almost not repeating by the contents, producees the effect of the flying time imperceptibly: the morning is replaced immediately in the evening.
It is curious that process similar to process of acceleration of own time of a person happens and with other objects understanding to a certain extent own activities and also organizing themselves through information streams. For example, such object is the earth civilization. During its development, i.e. not only growth of the population, but also change of consciousness towards extension of a circle of data recognized by him, their accumulation, there is reduction of historical cycles under the law of regression.
The historian M. Diakonoff paid attention to this phenomenon in 1994: "There is no doubt that historical process shows signs of natural exponential acceleration. From emergence of Homo sapiens until the end of the I phase passed not less than 30 thousand years, the II phase lasted about 7 thousand years, the III phase - about 2 thousand years, the IV phase - about 1.5 thousand, the V phase - about one thousand years, VI - about 300, the VII phase - a little more than 100 years, duration of the VIII phase while it is impossible to determine. Put on the schedule these phases are combined in exponential development which assumes eventually transition to the vertical line or more true, to the point of so-called singularity. Scientific and technical achievements of mankind were being developed also - according to the exponential schedule …" [3].
Nobody could explain this explicit fact till this moment, this fact was only stated, whereas in accordance with our approach, time is accelerated for any material object understanding itself, with growth of the information streams consumed by it. It is curious that interval of time given to our civilization, will be completed in accordance with the mentioned law exponential acceleration pretty soon in the point of singularity that means decay the civilization or its conversion to absolutely other formation.
Naturally, except an acceleration of the present time there can be also its deceleration. Usually, it is a result of arrival of uniform information or feeble influx of the new information. For example, for a person, sitting in a dungeon, and seeing two-three times a day only given him food and water, time is decelerated so that he loses its feeling. Similar punishment was considered earlier by one of the most severe and the people getting to such conditions often went crazy. Without the influx of the fresh information a person senses the impoverishment of life, he feels loss of its sense and therefore aims to occupy itself though with some activities, at least collecting stamps. Any, even the unloved job is required to the person not so much for physical maintenance of life, how many for its filling and revitalizing though by some information streams.
Own time is decelerated as well for communities which consciously restrict themselves in information influx. It can be the whole religious trends, for example, Muslims, the sects preaching idea of leaving from the world, the whole people separated from progress. For example, the Russians up to Peter I, which lagged behind in development for various reasons from Europe on some hundreds of years, were such archaic people.
Thus, "now" can be presented as flow of changeable time in the frames of the stable external time which does not produce events directly in the present time.
As we stated above, substantially the human itself forms "now" consciously as far, first, out of the external signals he selects mostly those that he is able to understand or feel after deciphering them in order to sort out his surroundings, secondly, the part from meaningful information his consciousness discards simply because it isn't interesting to him and can't make his life. Conscious formation of conditions of own life is unique, inherent from all famous living beings only of the person.
It is clear that all living beings are not situated, but live in that and other time, - in own "now" which for them is irreversible as far "now" is asymmetric on receipt of information being formed by living beings out of "noise". But in this "now" only people understand themselves and their actions, and remaining living beings - no. But that and others break the law of a nondecreasing entropy.
All material objects touching these or those sides to consciousness of the person through his feelings, more precisely, data about these sides of the material objects which consciousness of the person is capable to decrypt, exist objectively in external time, and penetrate into our consciousness in the form of copies directly or indirectly.
Remaining material objects remains hidden or as if nonexistent for human consciousness. This hidden, thereby, falls out of own time of the person: it isn't present in "now" of the person, i.e. - in true time of the person, it doesn't participate in his life. Though real existence of these hidden yet the material objects isn't subject to doubt.
History clearly demonstrates this fact by change of the human ideas about the subjects of the world and about the world: absent earlier, appears now and will appear afterwards, representations about the very many things will change. Though that what is unavailable to our sensations and corresponding to them representations, and considerations remains hidden forever. Just this circumstance limits cognitive abilities of the person.
Paradoxically, but most of people on Earth still supposes that the Sun rotates round Earth, and not vice versa. The Papuan which never saw the train, looking for the first time at it, shouts that the train is alive. And it is really alive for him. Therefore, each own time is in many respects the artificial, incomplete, distorted picture, and often it isn't possible to check and correct of it.
Any material objects which are coming into the view of consciousness seem to him just such, but not others only owing to his opportunities on recognition of data on them. And only through existing in consciousness of the holistic image of an object as the cumulative processed information about it, a person can take advantage of this object. And for different consciousnesses, different methods of processing of the arriving information, the image of object, as well as all surrounding, which are created appropriate consciousness, can be a miscellaneous.
Many animals see or feel that what is unavailable to the person. In particular, magnetic field for birds is quite real object, and they use of it for orientation in case of distant overflies. A dawn and a rainbow don't exist for blind person, music doesn't exist for the deaf, science, art in general doesn't exist for silly, more precisely, the limited person. If we approach this issue somewhat differently and assume that a person would have the ability to see objects right through as the transparent glass, he could not navigate in space. In other words, the human consciousness represents the surrounding him only so as consciousness is capable of doing in terms of processing information about this surrounding environment.
We, for example, know out of scientific researches that any object is almost empty - the atoms making it occupy in it insignificant space. Imagine that would occur if we were capable to feel it. Besides, the main part of actions of the human makes without any speculations, automatically: internal processes - from digestion before cogitative operations in own brain - a person doesn't control in any way. Moreover, recent scientific experiments showed that the brain works as the receiver of signals and it isn't capable to think by itself.
Everything that surrounds any living being of a certain type, not only is felt by him on his own, but also is for him objectively by different in comparison with living beings of other type. It occurs because material objects of the world are so multifaceted, they have so much of different levels which can be perceived by living beings that the world, surrounding each such being, is his own world. It isn't similar to the world of another being of other type, being crossed with it only in the planes of coinciding integral perception.
If to return to formation the surrounding by the concrete person, it, to all other, depends on the level of his consciousness, education, the general preparation, a level of development of society in which he lives etc.
The world of any from civilizations which adjoins with Christian civilization, whether it Buddhist or Muslim, is alien to Christian civilization.
As for roles of science in human life, then the experimental check, additional researches, observations, adequate tips and etc. yield extremely limited result so as people refuse from their own delusions not immediately, but often they consciously persist in them during all the life.
Nevertheless, operation of consciousness at both levels – reflex and instinctive and, actually, understanding oneself; "now", or own time of the person, formed by consciousness by means of the information packets arriving from everywhere, allows people to live practically in any conditions not only on Earth, but also in cosmos, adapting to them or changing these conditions in accordance with its capabilities.
Own time, or "now" of the person, and, in fact, the discrete, by the mechanism, process of receiving and processing of information in consciousness, explains unclear hitherto the facts of manifestation in a child of consciousness and saving consciousness by the person during life.
We know from practice that the consciousness at a child isn't manifested in case of absence of communication with him of other people in the childhood. Really, live conversation in the form of submission to the child first enough quickly recognized by him of the voice and sign information connected to meal, walks, entertainments, etc., gradually forms at him ability of understanding the environment and ability to act according to this understanding. For this, he initially did not even feel the need to talk, he just listens. The main thing is that he on examples from adults learns to select from the surrounding of him only those data which he can decrypt and comprehend. If the similar information channel is absent, the child can't "get" into human present and remains in time of the living being which doesn't have the highest consciousness, for which the actions based generally on instincts and reflexes are characteristic.
It is known that a person, the long time remaining in perfect loneliness without the information influx, enough quickly runs wild or as speak, "goes crazy". It occurs because his "now" is formed by copies of the same external. For his consciousness remains only information receiving by him from inside in the form of some memories, instinctive and reflex responses. As a result, his present, or the flow of his own time is slowed down that is manifested in the actual stop of time for him, and the person gradually drifts to the being who possesses only by the primary reflexes and instincts.
The question of how information can be used in case of conscious activities, on favor or to the detriment, remains open so as depends on a level of development of the specific consciousness. However, as far conscious activity is deliberate and can be corrected continuously by consciousness, process of development of communities of conscious individuals, in this case people, in general, is progressive till a certain limit when positive processing of information becomes impossible because of inadequate filtering of its excess quantity.
In order to deal slightly in more detail with the relation of consciousness and information and to penetrate into sense of both this relation, and consciousness and information, it is necessary to address in addition to some facts and conclusions from them.
It is known that there is an exchange of substance and/or energy in case of interactions of the material objects, i.e. if one object loses substance or energy, another - acquires. In this case symmetry of interactions of the material objects of the three dimension world, or measurement of Universe known to us, is manifested. Information interaction of objects unlike mentioned interaction is not symmetric. This asymmetry expresses that one object receives information from another, but the source of information doesn't experience its loss at this.
This phenomenon doesn't find explanation. Therefore, information is qualified as something non-material now, that in itself explains nothing and is nonsense.
The question arises why there is so cardinal difference of interaction of the material objects which aren't marked by life as the symmetric, and information impact on the material objects – as the asymmetrical and characteristic only for alive?
Probably, this difference can be explained by the fact that the information process proceeds only in case of activities of consciousness. In particular, the human consciousness selects from the various and numerous "noise", surrounding it then that corresponds to it, that is necessary for him or then to what the human consciousness is forced, according to opportunities of the sensations which exist at the human. Information is those fragments of "noise", which the consciousness is capable to decrypt and further to transfer to meanings and images. Lifeless objects don't possess such ability to similar selection, carrying out only energy and/or material exchange in case of these or those contacts. The carrier of consciousness, at the same time, as any material objects, is capable to exchange by matter and/or energy.
The most important feature of the information impact on objects is its unilateralism, or asymmetry. Consciousness directly or via the instrument copies only those data which it is capable to decrypt, turning them, thereby, into the information which is necessary to him for life. Hereinafter this information can be transformed directly into the images, thoughts or emotions, or it can be placed in memory for the subsequent processing and use. The original remains in the source of information, without being moved anywhere. This asymmetrical process is unusually important for development of consciousness so as, on the one hand, new information changes consciousness, enriching with him by knowledge and experience understood by him, and on the other hand, the reality surrounding consciousness, i.e. the material objects, researched or affected in this information process, are not destroyed, the environment remains rather stable, i.e. it is possible to live in it. Otherwise, exaggerating, it is possible to tell that only one hating look could simply incinerate the object of hatred.
The concrete consciousness impacts not only on lifeless material objects, scooping from them information, but it interacts and with consciousnesses similar to him in human communities. It is known from practice that the child becomes a personality, i.e. acquires acting consciousness, only as a result of the communication with the people surrounding him. And generally, it is known that people at any age can also develop only in communication with other people, or, at least, on condition of provision to them information. It occurs for the reason that mutual information exchange and appropriate replenishment of a database of each consciousness in the human owing to the asymmetry doesn't destruct consciousnesses, opposite, enriches them.
Thus, owing to similar asymmetry the human consciousness without prejudice to all surrounding him can impact on this surrounding for the purpose of own development which goes with more acceleration, than in remaining living nature due to presence of self-consciousness at a person.
All remaining known objects of the living nature, unlike a person, have no self-consciousness. The information contact between them and the lifeless objects is carried out though similarly, but only on instinctive and reflex level that is the main program of life both for bacteria, and for the higher mammals. It is clear thus that consciousness has two levels: one of them, the lowest, with the program of reproduction, metabolism and etc., is inherent for all alive, another, the highest level, means presence at the living being of self-consciousness. Apparently, the consciousness of the higher level possesses by an additional self-learning program, the possibility of spontaneous choice and an immutable aspiration to change oneself. Thereby, the person, thanks to own consciousness, has opportunity to make arbitrary acts, to project, to remember, to correct own actions not only under the influence of the surrounding, but also by own, often unmotivated desires that is designated by him as a free will.
Both of these programs, more precisely, the genomes corresponding to them, according to the theory of probability couldn't self-assembled for our measurement practically in any imaginable periods. But, if there is alive really, including the person, these programs could get to our measurement in the finished form only out of another measurement by means of copying and their transference on the appropriate carrier to our three dimensional measurement, since all measurements are connected among themselves. The copied and transferred genome served as the basis for formation of the primary level of consciousness, i.e.- for the formation and development of the living organisms in case of origin of conditions, suitable for life on this or that planet of our measurement. Consciousness can't act in our three dimensional measurement directly owing to its qualitative material difference from the material objects of our measurement. But it can act via the carrier known to us, for example, in the form of a human body which is only by the body of the highest mammal, having created, thereby, some kind of symbiosis of both formations. And consciousness can appear from there where there are conditions for its direct existence.
Blocking of self-conscious part of human consciousness turns a person into the zombie. In particular, similar blocking for a certain time can be realized in the course of hypnosis. In this case not disabled part of consciousness is capable to perceive and process information from the hypnotist only like the robot-computer or the trained bear, executing appropriate commands, but isn't capable to independent activities so as the self-training program is disconnected. A free will here, as such, isn't present.
This example shows that receiving information isn't equivalent for simply alive and for the being having self-consciousness as well as ability consciously to change as itself, and environment.
It is important for consciousness adequacy to the information which is accepted by him, absence of its distortion. For example, the financial market in developed civilizations, offering the easiest and fast method of earning money, aims to come off from real production and services, making different derivatives in the form of financial options, forward contracts, percentage swaps, currency swaps, futures. With time the results of actions of this financial market begin to be deviated more and more towards exceeding from the volume of really made goods and services. Similar conscious distortion of information, arriving from real objects, shows low level of consciousness of the subjects controlling financial structures, their deviation from adequate strategy and it is a sign of the beginning of destruction of complex system of civilization.
The certain person and all present human civilization are finite formations. Therefore, for one and another there are limit in existence.
This limit for each certain person, apparently, is laid in his vital program bound to its genetic features, living conditions as well as with processing by him of information massive which, increasing over a lifetime, eventually, at some point starts exceeding possibilities of a human brain.
Similar objective limit for a civilization, which is made by people, is reached when the information coming through a brain to consciousness of a person begins exceeding possibilities of a brain by means of which consciousness makes decisions on control of all systems of a civilization. Due to this overload and impossibility of the adequate filtering information, which arrives as avalanche via the Internet and other sources, the people responsible for acceptance of adequate managing decisions cease to distinguish the few parameters and structural changes to which complex civilization systems are sensitive and which are usually not self-evident. But without involvement of these key parameters stability of system is not retained.
In such situation when accidental symptoms are accepted for the reasons, a person in the face of the governing organs directs the efforts, as a rule, on elimination of symptoms, but true reasons remain unaffected. Such action either is ineffective, or leads to deterioration of a situation. In fact, the only way to ordering of avalanche information stream becomes of filtering information, usually for the doubtful criteria. This leads to destabilization of system and to extinction of its normal functioning. There comes information collapse which threatens not only to stability and normal functioning of the information space, but also almost completely dependent on it the complex, multi-level subsystems of a civilization. They lose viability and a civilization is destructed: the accelerated development of the conscious communities reaches the limit in case of which, figuratively speaking, the centrifugal forces start prevailing over centripetal.
It is necessary in conclusion to mark that, judging by the considered features of the information process as such, it can exist only in a binding to conscious activities, delivering to consciousness not only data on the natural and public processes, but also forming him own time which outside consciousness is absent. Consciousness which is present at any living object of our three dimensional measurement, apparently, should be considered as the information copy of consciousness of another measurement, more precisely, an imprescriptible part of a single consciousness in the form of a hologram outside the "limits" of beingness [1], developing and changing together with a body, into which it is “implemented”, during all life of this body.
Bibliography
1. Nizovtsev Y. M. The person as the hologram. 2016. [Electronic resource]. Access mode: www.litres.ru; Amazon
2. A. V. Lebedev, Parmenides. New Encyclopedia of Philosophy. Institute of Philosophy. M., Thought. 2010. 978-5-244-1115-9.
3. Diakonoff I. M. The paths of history. From early human up to the present day. KomKniga. Moscow. 2007.
Part 15. How do thinking and consciousness relate to each other?
If we follow Descartes' thesis: "I think, therefore I exist," which he has attributed exclusively to a person, then, contrary to him, it turns out that both primates and, in some respects, even the artificial intellect think. However, if this is the case, then they are hardly equivalent to a person in understanding their own existence. Therefore, it would be nice to understand what it is in a person, in addition to the ability to think, making him a person compared to a monkey or a robot.
Rene Descartes in his "Principles of Philosophy" in the section "On the foundations of human cognition" argues about the sign of existence of the person so: "... we cannot but believe that the conclusion I think, therefore, I exist truly… ... we exist only because we think... ... we still doubt whether there are bodies in the world, but we know with certainty that we think" (see, for example, "Anthology of World Philosophy". Volume 2. P. 239. "Thought." Moscow. 1970.
Descartes further explains what he means by thinking: "Without a doubt, all kinds of the thought activity that we note in ourselves can be attributed to two main ones: one of them consists in perception by the mind, the other - in determination by the will. So, to feel, to imagine, even to comprehend purely intellectual things are all just different kinds of perception, whereas to desire, to be disgusted, to affirm, to deny, to doubt are different kinds of volition..." (ibid., p. 246).
Thus, Descartes believes that the totality of the types of the thought activities indicated by him is a true sign of a person's definition of his own existence.
For our part, consider whether these types of the thought activities are present in animals.
Let us take a cat about which much is known because it is the most popular pet.
The cat, of course, wants to eat something when she is hungry, but it is clearly disgusted if she is given tasteless food, and it confirms this disgust with all its behavior. The cat has a negative attitude towards moving it from a familiar place to an unfamiliar environment and may express its dissatisfaction with anxiety and even specially performed defecation in a conspicuous place. As for doubts, it is problematic to force this animal to perform actions that are unusual for it. Trainers are well aware of this, since any cat expresses doubt or even denial with its whole appearance if it is forced to perform some circus exercises.
If we turn to the types of the perception pointed out by Descartes, then not only animals, but all living beings have certain sense organs, as well as the organs for controlling their body. The organs for controlling in animals this is the brain and neural networks, in plants and bacteria, part of their organizing cells, which allows all of them to exist in the environment for a certain time.
Therefore, since there are sense organs, then all living beings have the ability to the sensations of one kind or another, transmitting the data received by these organs to their control centers, which process this data, turning it into information necessary for controlling the organism, and on this basis, over time, recipes are developed that in the course of development of organisms become instincts and reflexes, within the framework of which they exist.
That is, these centers give commands both to cells and to all organs of the body, including it as a whole, as a result of which this organism is constantly adapted to a changing environment in order to preserve the sensations received from the sense organs and, if possible, to improve their quality, that is, to make them more enjoyable. And all these living beings do not want to lose the received sensations and thanks to them, desires, for the sake of empty nothingness, with which they are familiar from fainting or falling into hibernation. The sensations themselves not only give them a feel of life with all its diversity, but also give them an impetus to preserve these sensations in posterity.
Thus, every living being, first of all, wants to stay in the information flow, which it is able to perceive and comprehend at the level of considerations it has, differing from things that do not understand anything in that it uses the data, processed in the control bodies, for its own benefit, preservation and reproduction, in competition with other living beings.
Therefore, all living beings actively, that is, consciously, but on a purely instinctive-reflex level, use the environment to maintain themselves in action (nutrition and metabolism), trying to push competitors away from food (dominance), in contrast to a person, whose activity is not limited only by instincts and reflexes on a hormonal background.
The finiteness of their own existence, which all organisms, except humans, do not understand, but feel by the deterioration in the functioning of certain parts of the body, they overcome by procreation (transfer of their own genome) in all possible ways, up to budding, which requires a special program of growth and development as individual, and general (generic). This program is already at conception laid into every cell of any organism.
If we turn to the imagination and comprehension of objects and phenomena that Descartes points to as an integral part of human thinking, then in cats, like some other animals, this component of thinking is also present, being a necessary help for solving problems of survival, as a rule, in a hostile environment, without which the development of organisms stops.
Imagination, as such, does not give objects in all their details and versatility, but in general, the idea of things is preserved, and the resulting images can be manipulated for some time and evaluate their own reaction to the influence of the environment in the next moment.
In other words, in the imagination, a kind of materialization of objects is manifested in a mental-figurative form.
Due to this, a certain pause is created, necessary for making a decision, which allows the animal, for example, when catching mice by cats, to consider in his mind certain options for the upcoming action at the next moment, on which the very existence of the subject of the action sometimes depends, which loses as it develops the ability to multiply in billions of copies, and it am forced to compensate for this loss with a higher degree of quick-wittedness in order to preserve the existence of both oneself and the genus.
Moreover, any creature always tries to create the most suitable situation for survival and improvement of its status in the corresponding niche by searching for the best perspective for itself in a more or less distant future. This search, in particular, for the most developed animals is expressed in the formation of mental images of certain objects and their consideration on the basis of past events that have been deposited in the memory, due to what these animals, for example, are able to anticipate the danger and evade it.
For example, wild cattle gather in a herd, minimizing the threat of predator attacks, female birds begin to build nests at certain times, cats with the approach of winter find warm basements.
Imagining a more or less distant future, each sufficiently developed being is able to materialize information mentally-figuratively for an acceptable way out of the present into the future, using the reserves of his own memory for this, as a result of which the chances to avoid the stagnation or death for this living being, is raised.
This current reality is naturally reflected in the immediate feelings, images and thoughts of any animal in every moment of the present, forming a contour, in which it can operate most effectively, sensing what the available senses are able to recognize; imagining something what can reflect the shape and some components of the surrounding objects in accordance with the signals from the senses, as well as the available memory; attracting own quick-wittedness about what and how to do (be) in the current situation.
An example of amazing mental abilities are also the ordinary rats.
They, like people, communicate with each other with a large number of various signals, with the difference that these signals are ultrasonic.
Rats are able to understand the meaning of a whole range of words spoken by people competing with them, and use them meaningfully in accordance with the situation.
Rats can generalize a range of situations and use the abstract forms that have formed in their heads. They are also capable of deriving general rules of conduct from accumulated life experience and using them to solve problems that they have not yet encountered.
Rats even know how to adequately assess the correctness of their own decisions made in ambiguous situations, thereby increasing the likelihood of the legitimacy of their own actions in the future.
Primates have similar abilities.
It turns out that, at least, animals with a developed brain, although they think in full accordance with the types of thinking listed by Descartes, and, of course, exist, but, contrary to Descartes' thesis, they are not aware of their own existence, or rather, they are not looking for opportunities to understand this, constantly doing something completely different - wanting only to consume the sensations supplied to them by their surroundings for the best arrangement of themselves in this surroundings.
In other words, this aspiration completely blocked them the opportunity to be aware its existence, and this means that neither the cat nor other natural beings, like her, except for a person, need such awareness, since they are completely merged into the environment and do not have the independent significance in it, being, in essence, adaptants, that is, they do not possess subjectivity.
From this it is clear that Descartes’ thesis “I think, therefore I am” leads to contradiction, since, for example, both higher mammals and people quite definitely think, but if people are just as definitely aware of their own existence, then even the highest mammals are far from this awareness.
Judging by the fact that, despite the ability to think, they remained animals, that is, specimen who are not interested in the analysis of existential and epistemological problems, but only in the problems of nutrition, reproduction and dominance, they do not strive to realize the fact of own existence in the world and to make the appropriate conclusions from it for their own development.
What, then, is the difference between them, which leaves some mammals as animals and others makes the humans?
The answer to this question can be as follows.
Not only the highest mammals, but all living beings do not think in order to be aware of their own existence in the natural environment and draw appropriate conclusions from this, which is typical only for people, and all the aspirations of these creatures are directed exclusively on the problems of survival, creating the most convenient conditions for oneself and producing offspring.
All kinds of their thinking are oriented only to stay in this environment for the consumption of sensations that it provides to them in the quality of its own integral components, and these countless natural components are given the opportunity to compete with each other until they are eaten.
And if they have not yet been eaten or they are not so easy to devour, then they are by no means aware of their approaching death, but only feel it due to the loss of the ability to sense fully.
Unlike all other creatures, a person not only feels the approach of death, but also knows that he will certainly die, because, unlike other creatures, he understands that he is in the current time, which changes him, gradually wearing out the body until it completely loses its basic functions.
In other words, the animals struggle in every possible way for their existence, concentrating their thoughts only on sensations, without any reflection on the fact that they exist, but with thoughts about how to stay longer in this process of consuming sensations, and nothing more.
For example, the difference between primates and humans in relation to their own existence is rooted in the fact that they have a different attitude to actions in the environment, programmed from the moment of conception. And this event determines purely adaptive contacts with the environment for the primate, but for a person - not only the adaptive.
Therefore, all primates do not seek to become aware of themselves in the world, but are limited to sensing themselves in it with an assessment of their own actions, characteristic only of animals with a sufficiently developed brain. Nevertheless, even they correct their behavior, with rare exceptions, by trial and error and only in the current circumstances, locking themselves, apart from survival, only to the aspiration to consume sensations, preferably the most pleasant.
That is, they use the environment exclusively for the realization of this need, and they do not seek to go further, remaining only the active components of this environment, completely merged into it.
Thus, the main property of animals, as well as other living beings, unlike humans, consists solely in their adaptability to the environment, as a result of which they are nothing more than its active components, using it without any attempts to change it purposefully for themselves.
Therefore, the program of action of any living beings, up to primates, which is in the genome of every cell of any organism, is tuned for survival and the best arrangement in its own surrounding, and not for the conscious change of this surrounding on an ongoing basis.
For example, it is known that female chimpanzees are able to identify themselves with a reflection in a mirror, which helps them, in particular, comb out parasites from local areas of the back without the help of other monkeys.
It seems that in this case there is no difference between a person who recognizes himself in a mirror image, and a monkey who also recognizes oneself in a mirror image.
However, the behavior of the monkey is reduced only to scratching oneself with pleasure and removing parasites from the back. Here there is no the constructive interaction of monkeys with its surroundings, as a result of which there would be a targeted change in this surrounding.
A person is able to use a mirror not only to correct his hairstyle. For example, he uses mirrors in a car for comprehensive viewing, uses them in telescopes and many other devices and facilities, thereby achieving the planned, and not momentary, goals.
Generalizing, we can say that a person is able to evaluate his actions even in the distant future, creating various models and analyzing them in accordance with the goals set and the available resources.
Thus, a person in his communities, unlike a seemingly equally gregarious monkey, acquired, in addition to its adaptability to the natural environment, also completely new features in relation to interaction with the environment – goal setting and variability of the vision of the problem in the right perspective, allowing to achieve the goal in various ways depending on his own ingenuity, the most effective of which are creative ones.
These features gave him the opportunity to understand his existence in the world not only thanks to the thinking that is characteristic of cats, rats, and primates, that is, animals with a sufficiently developed brain, but, unlike them, - goal-setting and creativity, which allow a person to interact with the environment in accordance not only with their urgent needs, but also with interests that may not coincide with the needs and change all the time, and their range is expanding.
In other words, the program of the human actions has expanded dramatically in the direction of acquiring the ability to set goals and achieve them, using the creative abilities that have appeared in him, penetrating into the future thanks to his ideas, and thereby owning time, that is, being aware himself in it, whereas the animals are always limited only to the present in the form of sensations.
Therefore, only this type of self-consciousness means the true humanization of a living being, since it leads to the recognition of one's own existence not only in the world of sensations, but also in the world of ideas, combining quite harmoniously in one face the ability to feel and the ability to know both the surrounding world and oneself.
The volume of information flows in this case increases dramatically, the environment begins to change purposefully under the influence of these creatures, changing also them at a much faster pace than it happened before.
That is, a person in his communities falls into the field of ever-increasing information flows that are perceived by his senses, developing both them and the body's control organs, as a result of which, for example, the mass of the human brain compared to the mass of the brain of primates has grown in about two million years several times.
Thus, the evolution represents the gradual accumulation of the various, more or less difficult living beings appearing and disappearing during natural selection during billions of years. These beings are characterized by the full unity with the environment, i.e. they aren't capable to separate themselves from the environment independently, because the action program which is written down in genes of each living being determines it as a component of the living environment, and the sole support which is a instinctively-reflex activity, but not as the certain subject who is executing the conscious-target impact on the environment.
It is possible to understand this representation by analogy with operation of the computer according to various programs, introduction of which changes properties of the computer, but which the computer isn't capable to generate independently.
If, nevertheless, to allow the emergence of such independence, then becomes inexplicable absence of similar transformation, for example, at a chimpanzee during millions of years, whose genome only for 1% differs from the human genome.
All this indicates the lack of smooth evolutionary transition of the primate, merged with the nature, into the creative person, which is separated from nature to a large extent
The lack of similar smooth evolutionary transition is confirmed by data of the research conducted by the international consortium of 67 scientists from 23 scientific institutions of 5 countries – the USA, Israel, Spain, Italy and Germany.
They have found the fact of unusually rapid restructuring of a genome, contradicting the speed of evolutionary development which is usually stated by the evolutionists. During the research they used the computer overlay of the genome map of a chimpanzee on the genome map of a person that has allowed them to mark out three categories of so-called DNA-duplications - those that are available in a human genome, but are absent in a genome of a chimpanzee, those that are available in a genome of a chimpanzee, but are absent in a human genome, and those that are available in a genome of both types. DNA-duplication is one of forms of a mutation at which the site of a chromosome is doubled. In this case the segments of DNA with the length not less than 20 thousand nucleotide pairs were considered. It turned out that about a third of DNA-duplications, found in the person, are absent at a chimpanzee. This figure fairly surprised the geneticists, inasmuch it testifies to very high frequency of mutations for short (on evolutionary measures) period (See, e.g., dw.de› decryption of a genome … and … its comparing … human).
This shows that the explanation of emergence of the person, offered by evolutionists, as a result of smooth transition of one of type of primates to the person, connected with labor activity and manifestation of communication with the help of words, which it is unclear why not recognized for other primate species by the evolutionists, doesn't maintain criticism.
So, the influence of work and communication on the transformation of a primate into a hominid, apparently, is nothing more than the consequence of additional programming of the genome, which until then (for billions of years) it was programmed in all living beings only for instinctive-reflex activity, as a result of which they can be defined as slaves of sensations, since they do not go beyond adaptability to the environment.
It was this additional coding that initiated the gradual – for at least two million years – the transformation of appeared hominids into humans in process of their collective actions, while the rest of the primates are still, at best, knocking bananas off trees with a stick just like tens of millions of years ago, without transforming, as it should be, if evolutionists are to be believed, into people.
Such, apparently, is the process of transformation of the primates, oriented only to instinctive-reflex activity in the natural environment, into the hominids, that is, creatures capable of not only adapting to the environment, but purposefully changing it, and moreover, creatively.
Outwardly, this transformation of the primates through hominids into the humans manifested itself in the fact that in addition to the individuality that any animals possess, a person, in addition to it, also became a personality.
The individuality of any animal consists in the features and properties that distinguish it from other individuals of this kind, being unique compared to the rest.
Individuality is formed on the basis of the genotype, to which is added the impact of the appropriate environment, which is determined by the dissatisfaction of the consciousness of the individual with the existing conditions in relation to nutrition, reproduction and status in the flock or herd.
The very term "individuality" clearly indicates the main property of any individual - its egocentrism, that is, the paramount concern for oneself alone as a being who wants to preserve own sensations, mitigated, however, by the fact that the forced stay of an individual in a group cannot but reflect its attitude to the members of this group, expressed in behavior that is dictated by the group, that is, the collective consciousness.
Thus, a semi-primate-human could not but preserve the individuality of an animal in himself, like any individual in the animal world, more precisely, a person retained an animal consciousness in himself, outwardly expressed in his individuality.
The individuality of a being is reflected in the behavior, temperament, character of the animal, its physiological characteristics, appearance, ability to feel, the ability to pry.
The main properties of the individuality of any animal are quick-wittedness, sensitivity, impressionability, decisiveness, one or another degree of sociability (cooperation) in actions, the ability to pry, dominance, stubbornness.
All these properties are also present in a person.
However, it also appeared those properties that are absent in animals, namely: conscious diligence or laziness, self-confidence or self-criticism, politeness or rudeness, responsibility or bad faith, conviction or unscrupulousness, which are features of a person's personality, being produced mostly by his mind, which, already being a property of a person's personality, has significant differences from quick-wittedness of an animal in its focus not only on nutrition, reproduction and dominance.
In addition, the abilities for goal-setting and creativity, that have appeared in a person, have largely brought a person out of slavery only to sensations, giving him already as a personality, the opportunity to enjoy the fruits of knowledge and art.
And yet the main characteristic of the personality is altruism, which includes kindness, friendliness, empathy, compassion, mercy, unselfish concern for others, in contrast to the unchanging egocentrism of animal consciousness, thereby creating a counteraction of one to another, which has become the most effective driving force of the human communities, having accelerated their development many times compared to slowed time, in which all other communities of living beings are located.
It should also be noted that Descartes, designating only thinking as a definition of own existence by a person, has not indicated the true master, whose tool is any person, and has not noticed that thinking is not the only feature that really detaches a person in relation to one 's own existence from other living beings.
We have shown above that the primate thinking in the forms indicated by Descartes does not differ from the human thinking, however, it is aimed only at realizing the desire of the primates to consume sensations, without going beyond adaptability to the environment.
Therefore, it is impossible to determine one's own existence only by the ability to think.
For example, a modern humanoid robot thinks logically like a person, perceiving, processing and transmitting information without being distracted, however, like a human, by desires, doubts and imagination. Nevertheless, he has articulated and meaningful speech, clearly answers questions, solves the tasks assigned to him, provides the requested information, uses sensors to control various devices by modeling the situation in accordance with the goal set for him.
Moreover, the amount of memory and speed when using the programs entered into it exceeds the same characteristics of the human brain.
However, this thinking "being" does not understand that it exists, and is not interested in its own existence, differing from animals and humans still in that it does not want anything. The owner of the robot can change the program of its actions, can turn it off and reconnect it to work. The robot, and in the broader sense, and artificial intellect, all this is indifferent, that is, it has neither individuality nor personality, and it can only be attributed to soulless objects.
It is precisely because of the complete lack of independence, but in appearance - the reasonable work, actually programmed by an external consumer to obtain the required results, the artificial intellect of any type is not able to set goals and be creative, that is, go beyond the formal logic.
In other words, this creation of the human hands and mind, thinking within the indicated framework, and seemingly even more perfect in comparison with a person, is indifferent to its own existence, while all living beings behave themselves quite reasonably in the world, wanting to live in the stream of the most pleasant sensations and therefore they struggle for their existence, although, unlike humans, they are only adaptive to the environment, and not self-active, like humans.
Therefore, the primates, like other organisms, have certain ways of thinking activity – from the most primitive to the most highly organized, since they willy-nilly have to process information in the appropriate centers, but they do not have self-consciousness which is expressed in goal-setting, creativity and altruism, but there is only a sense of themselves in the world with an assessment their own actions for the alteration their behavior, in order to stay in existence, and this assessment is realized, as a rule, only in the current circumstances, mainly by trial and error, focusing on the desire to consume sensations, preferably the most pleasant ones.
That is, all organisms on the planet, except for a persons, use the environment only to receive the sensations and fulfill their desires, which stem from dissatisfaction with the present, and the artificial intellect in all its forms is not capable of sensing, and therefore has no desire to exist.
Therefore, the fears of many scientists and politicians about the replacement of humanity with one form or another of the artificial intellect are completely unjustified.
On the other hand, an attempt to create a living being as an assembly in the form of an exact biological copy with a genome was unsuccessful.
The only conclusion that can be drawn from all these collisions is that all organisms in its diversity is able to feel and desire, or even understand its own existence, not due to only its ability to think thanks to the work of the organ that controls the processing of incoming information, not due to the ideal design of all parts of the body, and also not in the possession by them of the sense organs, but to something or someone else.
The fact is that any living being, except for an intellect, which, in fact, technically processes data coming through the senses to it, controlling the functioning of its own body, that is, turning these data into information that is understandable for use by a living being, beginning with the cellular structure, ought to have as if an manager-consumer of this information who came from the outside, for this manager to solve current tasks or achieve goals set by him, whether it is survival problems, the desire to get the most pleasant sensations or awareness of oneself in this world for the sake of knowledge and change of this world.
The intellect of any organism, represented by the information processing unit and the unit for controlling the functions of the organism (a kind of biological internal computer), does not turn on without this "internal" leader and consumer of the supplied information.
This invisible consumer of information and the leader of the actions of a living being makes the intellect in the form of a biological internal computer to work only at the moment of its own manifestation in a being, more precisely, in its embryo, and only this manifestation immediately makes this creature alive (active, and subsequently by capable for reproduction), and with the disappearance of this consumer and owner of a living being, or a serious failures in it or in his carrier, for example, the destruction of neural circuits, sensory organs or a disease of other important organs, the intellect of this organism, despite the preservation of its organic structure, having lost its leader, loses its activity - ceases to act (death of the creature) or the information, which is supplied to this chief by the intellect does not find proper application (madness).
This manager, who is not perceived by any means, uses any organism at any level of its complexity for his own purposes, getting life for oneself in all its manifestations, and through a person gaining an understanding of his own existence not only through the ability to observe, feel and think, but also the ability to create, solving various tasks, setting certain goals for himself and striving to achieve them.
All this allows him to radically transform his environment on the basis of the accumulation of knowledge about the world and about himself in the face of the living beings, and therefore this leader is called consciousness.
Briefly, about existence and a person permissibly to express thus.
You can think without feeling, and be only a robot, you can think, feel and desire, but be in life without understanding own existence in time, like animals.
A sufficiently developed natural being becomes a person not only because he senses and thinks, but because, receiving sensations, this being comprehends them not only to solve momentary tasks in order to survive, but sets certain goals for himself to find out what he lives for, and tries to achieve them in a variety of ways.
All this is characteristic not only for a person, but also for a child who, in contact with personalities, becomes such himself.
This means that everyone can say about himself: I understand my existence only because I am able not only to feel, desire and think, but also to set goals and achieve them.
It was this kind of understanding that has transformed the animal with its individuality into a personality who did not lose the individuality.
Such features of the psyche enable a person to realize his own existence, that is, to gain self-consciousness, thereby ensuring for a person in the face of his communities the use of the environment for their own purposes on the basis of the organization and regulation of interaction with it not only to adapt to this environment, but also for its artificial transformation, providing each person with more and more free time and, accordingly, more opportunities for general development, which was previously hindered by the problem of survival, and hence, for the accelerated development of consciousness itself, which, paradoxically, is imperceptible, but exists in us while we are alive.
Part 16. And yet, do I think, and, therefore exist, or vice versa?
If we recall the maxim of Descartes: “I think, therefore I exist”, which he attributed to a person, then he clearly unfairly neglected the rest of living beings, because they also think, because once they get into existence, they, feeling own existence and therefore wanting to prolong it, are forced to figure out how to adapt to what is, in order to stay in it, without which a person cannot also do, which indicates for them the priority of existence and the secondary nature of thinking. However, the separateness of a person from the animal world, which happened, also indicates another directionality of his thinking.
Undoubtedly, receiving, processing and transmitting of information is common for an artificial intellect, a person and other living beings, since they all have sensors for receiving information, a center or centers for processing information and devices or organs for transmitting information.
But do they all understand the fact of their own existence, and if they do, how does this understanding differ?
If we assume that an artificial intellect (AI) thinks, then its thinking is enclosed in the framework of a formal logic, which is nothing more than a consequence of the programs embedded in it, and it is able to solve tasks that are set in front of it externally, after connecting it to work, in a list, limited to those same programs.
That is, AI functions like a common calculator, operating with symbols that do not turn into sensations, since it does not need them due to its lack of independence, since it works for a certain user and this user uses the results obtained by it for his own needs, and AI does not select this user, but the user selects it.
This means that AI, existing in reality, but focusing on an external consumer, solves the tasks of an external user of information, without having its own needs. Therefore, the concept of "existence" is absent for it.
Then AI does not think, but functions within the framework of the tasks assigned to it from the outside according to certain programs without understanding the target nature of these tasks, functioning mechanically, and only when it is connected by someone to an external energy source.
From this we can conclude: such complex and ordered procedure for processing information by an artificial intellect does not provide it with the opportunity to think independently, and it can only serve as means to facilitate the thought process of an external user of AI to solve his own tasks.
Now let's see how an object, possessing energy, will react to the uncontrollable influence of the environment on itself, if it is able to receive, process and transmit information to interact with this environment, thus being a consumer and source of information to solve mainly the task of holding oneself in this environment.
Such object can be not only a person, but also all other living beings, since they correspond to all the mentioned features.
Living beings, like AI, process information in their centers to solve tasks, arising from their interaction with the external environment, but being, unlike AI, independent users of the results of this processing are forced to represent this environment not in the form of symbols, and essentially as phenomena and objects for one's own understanding, for example, representing oscillations of one frequency as heat, other frequencies as light, third as sound, etc.
This kind of representation of the environment allows to sense it and exist in it applying to changes in these sensations - from pleasant to useful or disastrous.
This adaptation to the useful and pleasant, as well as the avoidance of deadly sensations, inevitably leads to the formation in living beings of considerations of what can be done and what is undesirable to do, and this is nothing more than a thought process - more or less primitive, depending on the development of the being, which enables them to retain the ability to perceive sensations in all spectrum possible for them, and among them pleasant ones.
Therefore, not a single living being wants to abandon this process, and in this respect perfectly understands the fact of its own existence, which indicates the primacy of the influence of the environment, which causes living beings to respond to it in the form of considerations based on the analysis of sensations, how to preserve oneself in this environment.
In other words, living beings realize the fact of their existence by converting arbitrarily changing external and internal information influences and signals into sensations, which are the product of automatic decoding of frequency type data entering their senses, and they get the opportunity to find the most pleasant sensations and avoid unpleasant ones. or fatal sensations, thinking how to do it in this process of adaptation to the environment, and this process is existence for them.
This means that for all living beings, who are the only independent consumers of information from all objects of beingness, the results of automatic processing of incoming data in the form of sensations allow them to navigate in the environment in order to at least stay in it, in contrast to an artificial intellect, which is not an independent consumer of information. In addition, due to his lack of sensations, it doesn't have to save anything.
That is, living beings process incoming data, mainly of a frequency type, only to convert them into their own sensations, thanks to which they are able to draw conclusions about ways to keep themselves in the environment in order to obtain pleasant sensations, which constitutes for them the process of thinking, which, therefore, it is a derivative product of the information processing process in the corresponding centers of living beings and relies on the results of this processing in the form of sensations.
The aforementioned comparison of living beings with an artificial intellect has shown that receiving and processing of data using certain programs is not directly related to thinking, since both a living being and an artificial intellect or a computer do not understand, how does the process of processing the signals coming through the sensors, which proceeds by doing so automatically. Then an artificial intellect transmits the results of information processing, also without understanding them, to some user, whether it is a weather report or a translation from one language to another, whereas a living being, receiving these results in the form of sensations, perfectly understands them, uses them and does not want to lose them, thinking inevitably to about how to do it in the best way.
This fact itself means that it is not thinking that determines the recognition of its own existence by any living being, but, on the contrary, the desire to exist in the form of perception of sensations causes, willy-nilly, considerations about ways to preserve sensations.
This desire to exist is realized by living beings in the following way.
The centers that process incoming information give commands to both cells and all organs of the body, including it as a whole, as a result of which this organism is constantly applied to a changing environment in order to preserve the sensations received from the senses and, if possible, improve their quality. i.e. to make them more enjoyable. And all these living beings do not want to lose the sensations they receive and, accordingly, the desires for the sake of empty nothingness, with which they are familiar from sleep, fainting or falling into hibernation. The sensations themselves not only provide them experience of life with all its diversity, but also give them an impetus to preserve these sensations in posterity.
Thus, every living being, first of all, wants to stay in the information flow, which it is able to perceive at the level of its sensations and comprehend the ways of acting in the environment arising on the basis of sensations, i.e. every living being differs from things that understand nothing, including an artificial intellect or a computer, the fact that it uses the data processed in the management bodies for its own benefit, preservation and reproduction, competing in this with other living beings.
Therefore, all common living beings are active, that is, they consciously, but mostly on the instinctive-reflex level, use the environment to maintain themselves in action (nutrition and metabolism), trying to push competitors away from food (dominance), in contrast to a person whose activity is not limited only by instincts. and reflexes on a hormonal background.
The finiteness of their own existence, which all organisms, except humans, do not understand, but feel by the deterioration in the functioning of certain parts of the body, they overcome by procreation (transfer of their own genome) in all possible ways, up to budding, which requires a special program of growth and development as individual, and general (generic). This program is already at conception laid in every cell of the organism.
For the most developed beings - mammals - the current reality is reflected directly in the feelings, images and considerations of any animal at every moment of the present, constituting a circuit in which it can act most effectively, feeling that, what are able to recognize the existing sense organs; imagining something, that can reflect the shape and some components of the surrounding objects in accordance with the signals from the senses, as well as the available memory; thinking about what and how to do (be) in the current situation, applying to it.
Thus, the displacement of the user of information, as it were, inside the object, more precisely, its coincidence with the object for the consumption of incoming information, after its processing turns this object into a subject of action, capable of being aware of own presence in the environment, that is, own existence, with help of reacting to changes in its sensations by developing the considerations of how to be in order to continue to be. So, willy-nilly, one has to recognize this reaction as thinking, albeit forced, produced solely for adaptation to the environment.
In other words, the process of creation by already this subject of considerations “how to be in order to be” is stimulated only by possible actions in the existing environment, represented by the whole gamut of available sensations, and for sufficiently developed beings it can be designated as the most complex type of adaptive thinking, giving this term a broad concept, because in addition to feeling, these beings are able to create virtual, that is, mental images of real objects, feel disgust for some of them and sympathy for others, deciding inwardly how to avoid some objects and bring others closer to themselves.
This means that the flow of considerations (thoughts) interconnected in one sequence or another has only one basis - awareness of one's own existence through sensations.
Therefore, even the most primitive living being, starting to perceive information at birth, realizes itself as existing, and losing the ability to perceive it, for example, in a dream, during a swoon or hibernation, receives a void of non-existence, in which calls to action, that is, thoughts about the immediate arranging oneself in the environment become irrelevant and therefore absent, appearing again only upon returning to reality in the form of making decisions for certain actions in order to preserve sensations.
Thus, for all living beings, including humans, thinking is found only as a derivative of the being's ability to perceive information that introduces it through sensations into existence, which provokes the emergence of thinking of different levels.
Nevertheless, no living being, except man, strains himself with the thought that it exists, constantly feeling this.
However, over time, among living beings, there were those who did not limit themselves to the fact of feeling their own existence using thinking only in order to live in a cloud of these sensations, but also have understood the fact of own existence for the reason, that they felt the need not only, like everyone else, feeling themselves in the world through adaptation to it, but also have experienced the need to solve the inverse problem - to try adapting the environment for themselves by any available means, up to conscious destruction of fragments of this environment, including creatures like them, not only to satisfy urgent needs, but also to satisfy their interests, dreams and even fantasies in all conceivable areas that life gives.
Apparently, this new feature of the human consciousness was reflected by Rene Descartes in his "Principles of Philosophy" in the section "On the Foundations of Human Knowledge".
He speaks thus of the sign of a person's existence: "... we cannot but believe that the conclusion I think, therefore, I exist truly… ... we exist only because we think... ... we still doubt whether there are bodies in the world, but we know with certainty that we think" (see, for example, "Anthology of World Philosophy". Volume 2. P. 239. "Thought." Moscow. 1970).
Descartes further explains what he means by thinking: "Without a doubt, all kinds of the thought activity that we note in ourselves can be attributed to two main ones: one of them consists in perception by the mind, the other - in determination by the will. So, to feel, to imagine, even to comprehend purely intellectual things are all just different kinds of perception, whereas to desire, to be disgusted, to affirm, to deny, to doubt are different kinds of volition..." (ibid., p. 246).
Thus, Descartes believes that the totality of the types of the thought activity indicated by him is a true sign of a person's recognition of his own existence.
Of course, this is not so, since all the properties of consciousness indicated by him are also present in the consciousness of the highest mammals.
The difference between them and a person, presumably, lies not in thinking as such, but in the directionality of thinking.
As mentioned above, the same highest mammals, for example, primates, do not think about high matters, such as knowledge of the surrounding world, self-improvement, but only about how to survive and better settle in their own environment, adapting to it, with the transfer to own offspring of the property to experience pleasant sensations. Nothing else interests them, while human thinking is directed not only to adaptive reactions in relation to the environment, but also to its possible subordination to oneself.
For a more effective solution of the latter problem, hominids gradually developed, in addition to adaptive thinking, expressed mainly in the form of instincts and reflexes, the ability to think logically, which they later strengthened by the invention of artificial intelligence already in the guise of a technologically advanced person.
The person who came out of a hominid also concluded that the combination of known things and processes in other ways can make an even more significant contribution to improving his comfort, make him stronger and more significant, especially since all new achievements can be recorded in writing and thereby create an extensive database data, expanding it from generation to generation.
This kind of combinatorics requires only ingenuity and a desire to change something, that is, a manifestation of interest, which is characteristic of any person.
Combinatorics in combination with formal logic, of course, significantly accelerates technical and cultural progress, but this combination does not give drastic turn of events due to the relatively insignificant increase in new information to the existing database of mankind.
However, an additional program embedded in the genome of each person expands the potential of his thinking almost indefinitely, allowing the initiation of arbitrary, or illogical thinking, which is called creative, in track with goal setting.
This type of thinking, with the help of techniques found over time, generally denoted by intuition, is able to pull a person out of the circle of the known into the space of acquiring non-obvious knowledge, further accelerating the development of his material and cultural base and his own self-consciousness, and an increase in the level of the latter affects more turning to oneself. and not on improving external comfort for oneself.
Apparently, all these types of thinking, and especially creativity, prompted Descartes to formulate the maxim: “I think, therefore I exist”, the validity of which is undeniable only in one case, if by it he meant the ability, that has developed in a person, to change the existing reality, revealing the secrets of one's own existence within the framework of goals possible at a particular level of development, what other natural beings are not capable of, satisfied with what is.
Part 17. The finite as a way of realizing the infinite in beingness.
The picture of Creation, presumably, is based on a frequency-information form, which, in turn, hides interaction of the visible by us the finite in time and the invisible infinity out of time, whose representatives and acting agents are, respectively, living beings and a single consciousness-hologram, directly holding Creation in a state of infinite change.
The development that everyone cares about is merely a truncated version of the change, periodically necessary to avoid the stagnation, repetition or regression in the eternal process of change.
The change itself, however, occurs infinitely, whereas the development is incapable of this, since at best it would be reduced to a bad infinity, losing not only its quality but also the possibility of change in a new way, that is, forced to limit itself to a repetition of the past or the object of development would disintegrate.
One of the most ancient religions—Hinduism—came to this conclusion by having recognized the cyclical rotation of everything with repetition of the past, thereby having stated the impossibility of the development of a person and mankind endlessly.
Indeed, it's difficult to argue with this, if only because of the limited resources of mankind, although today's futurologists, while arbitrarily rejecting this fact, believe that a person and mankind have the potential to develop continuously and infinitely in one way or another.
In particular, Arkady and Boris Strugatsky, in their novel "The Waves Extinguish the Wind" [1], described this development as follows:
“Any Reason - whether technological, or in accordance with Rousseau's ideas, or even heroic - in the process of first-order evolution goes from a state of maximum separation (savagery, mutual embitternment, wretchedness of emotions, distrust) to a condition of association, greatest possible at preservation of the individual (friendliness, high culture of the relations, altruism, the neglect by achievable). This process copes laws biological, biosocial and specifically social. It is well studied and is of interest to us only here so far as leads to a question: and what's next?
Having laid aside romantic trills of history of vertical progress, we find only two real, essentially differing opportunities for Reason. Or a stop, self-complacency, short circuit on, loss of interest in the physical world. Or entering on the way of the evolution of the second order on the way of evolution planned and controlled, on the way to Monokosm.
The synthesis of reasons is inevitable. It gives an innumerable number of new facets of the perception of the world, and this leads to an incredible increase in the quantity and, most importantly, the quality of information available for absorption, which, in turn, leads to a decrease in suffering up to a minimum and an increase in joy up to a maximum. The concept of "home" is expanding to Universe scales. A new metabolism arises, and as a result of it, life and health become almost eternal. The age of the individual becomes comparable with the age of space objects in the complete absence of accumulation of fatigue. The individual of Monokosma does not need creators. He oneself both the creator, and the consumer of culture. On a water drop he is capable not only to recreate an image of the ocean, but also the whole world of the beings inhabiting it, including reasonable. And all this at continuous, unsatiable sensor hunger.
Each new individual arises as a work of the syncretic art: it is created by physiologists, and genetics, and engineers, and psychologists, aesthetics, educators and philosophers of Monocosm. This process, of course, takes several tens of Earth years and, of course, is the most fascinating and honorable ...
TO CREATE, WITHOUT DESTROYING!" - here the slogan of Monocosm.
Monocosm cannot but consider the way of development and own modus vivendi only true …
First: the entry of the mankind on the way of evolution of the second order means practically the transformation Hомо sapiens in Wanderer (superman).
Second: most likely, not every Homo sapiens is suitable for such a transformation.
... the search, selection and preparation for incorporation of ripe individuals cannot but be accompanied by phenomena and events accessible to an attentive observer. It is possible to expect, for example, developing of mass phobias, new messianic teachings, appearance of people with unusual abilities, inexplicable disappearances of people, sudden emergence in people of new talents as if by magic, etc.".
With the advent of the artificial intelligence, the considerations of futurologists about the transit of mankind to a new state, it would seem, was reinforced by the possibility of combining the reason of a person and mankind with the artificial intelligence, which, indeed, is capable of bringing obvious benefits.
However, if you dig deeper, then this unity of a person with the machine intelligence that does not have consciousness, and therefore is able to work only in accordance with logic and commands in strict accordance with the programs invested in it, excludes the creative thinking from his side.
Moreover, the replacement of workers in almost all branches of material production, the service sector, and even in the sphere of the intellectual activity by the computer, or artificial intelligence not only throws these workers to the sidelines of life, devaluing it for them, but also quickly makes them, in essence, the blockheads.
The phenomenal stupidity of these well-educated and talkative futurologists is astonishing, misleading the cultural public into believing that reason is capable of infinite development precisely because there is nothing higher than it, and that, while incomparably superior to everything else, it cannot cease its conscious improvement. Therefore, it is simply forced to perpetually engage in the process of cognition and, furthermore, to perfect itself in a person, for the sake of all possible accomplishments, endlessly.
These futurologists would do well to remember that in the world we know, everything is finite, beginning with the human life, the existence of civilization, planets, and even the universe. In other words, if there was a beginning, there will be an end. And nothing can be done about that in our material world.
***
This circumstance, unlike the ideas of futurologists, fixated on this, in their opinion, a purely material creation as a person, almost all ministers of various cults understood, inventing as shepherds for their sheep intangible oases like paradise and hell, and also pleasant nirvana, in which, however, the personality disappears, merging with a certain whole, which can be useful for the whole, but not for a personality disappearing irretrievable, which, of course, is indifferent for an ant, but not for a person with all her life achievements and principles.
Interestingly, the delusional ideas about the coming of mankind due to the continuous development of reason to universal goodness and harmony also take the possession of the smartest people recognized as great. For example, everyone knows Karl Marx, the consequences of idea which of the inevitable coming of communism is still being to be disentangled.
However, the simple and modest Russian librarian N. F. Fedorov, who had lived in Moscow for over a hundred years ago, will easily give a considerable head start to the visionary futurologists, as well as the cunning clergy, and even the great Karl Marx a considerable head start, in the deed the development of reason and mankind.
He has advanced his ideas on the development of a person and mankind so far that there's nowhere else to go.
This thinker decided that since "war, the controversy, competition, and struggle in general" [2. Question 8] kill all living things, yet at the same time, only a person possesses the highest reason, all things must be brought under the control of this reason. Specifically, we must ensure for all rational beings, past and present, a never-ending stream of universal happiness, and at the same time immortality, through the universal resurrection, with the help of science, of all the dead, from the moment decent reason appears in living beings.
Further, he proposes to unite this entire crowd of former dead with those still living and to arrange for them a wonderful life and the possibility of permanent creativity, again, thanks to science, which should certainly cope with both the resurrection and with ensuring the further existence of this renewed, abundant, but stable in numbers thanks to the immortality of mankind, spreading it throughout the universe, which, of course, in Fedorov’s opinion, can only be controlled by reason, and only people have it, and they cannot escape the solution of this noble task, harmonizing everything that exists, and thereby ensuring their own well-being without any cataclysms: “The task of the human race consists in the conversion of everything unconscious, which is done by itself, which is born into a conscious, bright, real, universal, personal resurrection” [3, part 2, p. 13]. Here your own personality will not go anywhere, and for all other personalities who can be counted and this account remains by unchanged due to their immortality will be as good as it can be.
True, Fedorov did not think carefully about what people will do in cold and endless space - and there is nothing to do there, and they will have to settle on the planets again and do the same things that Fedorov considered vile due to wars, competition and other misfortunes in the course of the progress he hates, including a short life span when you really do not have time to undertake up anything.
Today's futurologists are mere children compared to Fedorov—he didn't even forget about the dead, thereby having encompassed the entire human race from its inception. Futurologists, however, simply assert, without considering universal resurrection, that reason is simply obliged to develop infinitely in the boundless cosmos, as the Strugatsky brothers wrote.
In this, they, still, have reached the understanding that the reason in the human shell cannot develop unknown where, having outflanked our shepherds, since in the ethereal and incomprehensible where located otherworldly it will have nothing to do. In addition, for the reasons of futurologists, the immortality of man in development should be well materially provided.
The situation with the pastors is also clear. They do not claim on mandatory of the indefinite development of a person and mankind, admitting to apocalypse, heaven, and hell in certain denominations, and they don't particularly comment on the ultimate outcome, except, admittedly, the arrival of universal happiness from who knows where. That is, the infinite development of reason doesn't particularly interest them, but universal well-being does, since they are forced to focus on the vast, half-starved masses of ordinary people, not well-fed intellectuals.
As for the futurologists who are optimistic about the human reason, they completely forgot that this mind appeared not so long ago compared to billions of years of existence of the rest not too reasonable, in their opinion, the living beings.
So, since there was a beginning, then there will be an end. That is, the endless development of the reason cannot be ensured, but they want to and therefore they have to fantasize, and hang the rest on my ears for all this grace.
***
If, despite the speculations of futurologists and their ilk, a person, with all his reason, as a finite creature, is not threatened by infinity, then a thorny question arises: what for is this remarkable and diverse reason needed at all, if, furthermore, this reason is finite even within the human race?
So far, only religion has attempted to answer this question, stubbornly insisting to this day on a person's transition to another, improved state for his reason—the afterlife, if there is no the material world there?
It's impossible to dispute the fact of this inevitable transit, although the improved state of the afterlife is imperceptible from here. And if a person dies, what kind of state will they attain beyond the grave?
But then again, believing in the impossible is pleasant because one always yearns for something far from unpleasant. In other words, the reason here gives way to stupidity, which also testifies to the impossibility of reason developing without stupidity. And why is such imperfect reason necessary, especially if it will somehow manage to reach the infinite goodness?
But before answering this insidious question, we must recall the guillotine of Hume, who a few hundred years ago clearly explained to all literate that what is does not entail what ought: "I have observed that in every ethical theory that I have hitherto encountered, the author has been reasoning for some time in the usual way, establishing the existence of God, or sets forth his observations concerning human affairs, and suddenly, to my surprise, I find that instead of the usual copula used in sentences, namely, "is" or "is not," I do not meet with a single sentence in which "ought" or "ought not" would not be used as a copula. This substitution takes place unnoticed, but nevertheless it is of the utmost importance. Since this “ought” or “ought not” expresses some new relation or assertion, the latter must necessarily be taken into account and explained, and at the same time the basis must be given for what seems quite incomprehensible, namely, how this new relation can be a deduction from others that are completely different from it” [4].
So that, if you really want something, despite the apparent imperative of realizing it, you must first think, experiment, calculate, compare, and only then demonstrate yourself and your ideas, transforming them into what is ought on an adequate basis, or, conversely, point to a basis according to which it shouldn't be so.
Indeed, based solely on how the world is structured in accordance with objects perceived by the senses, it is impossible to justify what people should strive for without gross logical errors, since the human senses are extremely limited in both quantity and quality, producing, on the one hand, a one-sided, or rather, purely human, picture of the environment. On the other hand, there is no other picture, and one must seek a more or less adequate solution to a given problem through experimentation, combined with reflection.
Therefore, we should turn to the reliable facts already obtained and, as Hume pointed out, not rush into decisions that seem promising or even necessary at the moment, in particular, the idea that people should strive with all their might and means toward communism, space, or heaven, since they alone possess the highest reason that is undoubtedly capable of discerning whether it is better to go here or there. For some reason, everyone forgets that, in addition to reason, a person has no less stupidity.
***
Here's where another problem arises: experience shows that, contrary to Descartes' maxim, "I think, therefore I exist" [5], which he applied only to a person, The highest mammals are quite capable of reasoning, albeit only to avoid perishing and, preferably, to find a more comfortable existence in a particular environment. And they are informed of existence primarily by sensations, according to which, for example, an amoeba doesn't climb into boiling water, rather than by the reason, which is activated only by processing incoming information from the senses in the form of more or less lengthy reasoning.
As is well known, thinking is the result of receiving, processing, storing, and transmitting information. This process is supported by the senses, an information processing center of varying complexity with its ability to store and process information, and various signaling systems.
But, oddly enough, an artificial intelligence possesses the same capabilities, possessing sensors for receiving information, an information processing unit with corresponding memory, and devices for transmitting information. This fact has so perplexed some scientists that they have become so warmly attached to artificial intelligence that they have elevated it to the rank of a thinking being.
Ridiculous as it may seem, these scientists recognized as a thinking being, essentially, an advanced adding machine, completely unconcerned with its own existence because it lacks feelings.
Nevertheless, it turns out that thinking, if we understand it as the process of information processing, is generally relevant to a person, other living beings, and an artificial intelligence.
Moreover, it must be determined whether artificial intelligence actually thinks or simply functions like a machine configured in a certain way.
In addition, it, like a machine, can be turned on and off from the outside.
Therefore, it is necessary to determine in this regard the difference a person from animals and an artificial intelligence.
***
As for the difference between thinking a person and animals, it can be determined as follows.
The thinking of the highest mammals and a person is essentially the same, judging by their behavior in many situations and their IQ (intelligence quotient) is not much lower than that of the average person.
What, then, is the difference?
It must be assumed that the difference between them and a person lies not in thinking per se, but in the direction of thinking.
All these mammals, though the highest, think only of preserving the sensations they receive from their environment. This is precisely what their reason are directed toward. They are uninterested in anything else, as they do not find the meaning of existence in the reason. They use it merely as a means of preserving sensations by adapting themselves to the environment in the most advantageous way to obtain the most pleasurable sensations, passing on the ability to experience pleasurable sensations to their offspring, and also, they use the reason.to ward off external threats.
In other words, their program of actions is limited to the preservation of sensations within themselves, and their understanding of the environment occurs only through adaptation to it based on instincts and reflexes, using trials and errors, rather than logical analysis, which is unique to a person, since for analytical and synthetic conclusions, people mentally utilize verbal information, which is absent in animals, while these wordless creatures must retain sensations based solely on instincts and reflexes.
Thus, it is not thinking that determines the recognition of its own existence by any living being other than a person. On the contrary, the aspiration to exist in the form of perceiving sensations inevitably prompts considerations about how to preserve sensations.
The result of this kind of information consumption by a living being is the transformation of this dynamic element of the environment into a subject of action, capable of being aware of its presence in the environment — that is, aware of its existence, responding to changes in its sensations by developing considerations about how to proceed in order to continue existing. Thus, willy-nilly, we must recognize this reaction as thinking, albeit a forced one, produced solely for the purpose of adapting to the environment.
Unlike the highest mammals, the human thinking is aimed not only at adaptive responses to the environment but also at its possible subjugation. Achieving this goal requires the cognition of the environment.
The effective cognition of the environment, in turn, requires the development of verbal communication and conscious processing of this environment, which is called labor. To facilitate this, these new descendants of the highest mammals gradually developed, in addition to adaptive thinking, based on instincts and reflexes, the ability to think logically. They also refined the combination of logical thinking and instinctive use of information, which allows for the initiation of arbitrary, or illogical, thinking in the context of goal-setting, which is called creative thinking.
This type of thinking, aided by techniques, found over time, and indicated, in general, by intuition, proved capable of quickly lifting a person from the circle of the known into the realm of acquiring non-obvious knowledge, so necessary for the discovery of the new in the process of cognition.
Apparently, the human capacity for both logical analysis and creativity inspired Descartes to formulate the maxim: "I think, therefore I exist." The validity of this maxim is undeniable only if he meant by it the developed human capacity to alter existing reality through meaningful decisions, revealing the mysteries of one's own existence within the framework of goals possible at a given level of development—something other natural beings are incapable of, content with what they have.
***
Regarding the differences between the human reasoning and the functioning of an artificial intelligence, the following can be said.
If we assume that an artificial intelligence thinks, then its thinking is always confined within the framework of the formal logic, which is nothing more than a consequence of the programs embedded within it. It is capable of solving problems posed to it from the outside after it is activated, within a set limited by those same programs.
People and animals are subjective, representing beings that function without the external guidance, whereas an artificial intelligence is completely influenced by external sources, which program it to solve problems within its capabilities and supply it with the energy to do so. In other words, without external influence, an artificial intelligence, created by external forces, becomes a meaningless and useless thing.
It follows that the main difference between the artificial intelligence and living beings, including a person, is that the artificial intelligence lacks feelings, although it does have information-receiving sensors.
In other words, the artificial intelligence is not conscious of its actions because it lacks a direct connection to the environment, on which it is independent, obeying only its own programs, which are input into it from the outside. Therefore, it does not think, but functions mechanically within the framework of externally assigned tasks, according to specific programs, without understanding the purpose of these tasks, and only when connected to a power source.
For example, the artificial intelligence, when solving a given problem, doesn't consider how its solution will affect itself, but it can point out certain negative consequences that arise during the process. In other words, the concept of life is nonexistent for it. However, it can imitate it so well that even more than one scientist believes it to be a thinking being.
The lack of conscious, independent actions in the environment for the artificial intelligence indicates that it is completely devoid of consciousness.
These differences between a person and the artificial intelligence allow us to closely address the so-called "hard problem of consciousness," formulated by D. Chalmers [6], namely, why and how physical processes in the brain are accompanied by subjective experiences.
Subjective experiences are nothing more than feelings, or specific sensations. They are absent from the artificial intelligence, since it operates not within the framework of sensations, but only within a digital environment, conveying the results of its analysis of incoming information to the consumer in the form of understandable symbols, for example, in verbal form. Meanwhile, any living being, not just a person, is forced to represent the environment in which it independently operates not as symbols, but as objects for its own understanding, for example, representing vibrations of one frequency as heat, another as light, a third as sound, and so on.
Thereby, living beings are aware of the fact of their existence by converting arbitrarily changing external and internal information influences and signals into sensations, which are the product of automatic decoding of frequency-type data entering their senses, and they are able to find the most pleasant sensations and evade unpleasant or disastrous sensations, that is, experiencing them and thinking how to do it in the process of adapting to the environment, which is existence for them.
Naturally, for them this process is purely individual and is accompanied by subjective experiences, for example, in the form of joy from victory over an enemy or regret from one's own decrepitude or the sensation of the scent of a female, stimulating males at a certain time to reproduce, accumulating the corresponding life experience, which simply cannot be in the artificial intelligence, but is given to living beings through sensations, which are the main sign of the penetration of consciousness into them, whereas thinking, which is mainly a process of information processing, may well be dependent, for example, if this process occurs in a digital environment during the functioning of the artificial intelligence.
***
All above facts indicate that, in contrast to the thinking of the artificial intelligence, which is in fact an electrophysical imitation of thinking in the form of the functioning of artificial intelligence using a digital environment in accordance with programs introduced into it that do not allow it to demonstrate independence in its actions, the basis of the thinking and actions of all living beings are the sensations, thanks to which the most developed beings gain the ability to recognize their existence in time, that is, they begin to understand that their bodies are being influenced and they, to a certain extent, are under control something external, however, without depriving this most developed being in the form of a person of independence and even the arbitrariness in thinking and behavior,, as if covering the human body so that without it becomes inanimate.
And this mysterious externality, which cannot be directly detected by any means, they designated the immortal soul. Science now calls it consciousness, but assumes—completely unfounded—that it is a product of the brain. The inadequacy of this idea is clear from the fact that even the simplest organisms, lacking a brain, are capable of sensation and, therefore, cannot fail to possess consciousness, the main sign of whose presence in the organism is sensation, as demonstrated above.
Curiously, the programmer who controls the artificial intelligence would also seem like an incomprehensible soul to that intelligence if it could sense things, rather than simply function according to the programs programmed into it. This is because something seemingly emerging from nowhere nonetheless compels it to function, turning it on by its appearance, that is, bringing it into existence, and turning off, as it were, mortifies it, removing out of existence.
This comparison again demonstrates the difference between the most complex non-living thing and the simplest living thing, which for the living consists precisely in transforming incoming information into sensations, not electrical signals in digital space.
Nevertheless, the similarity between, for example, a changing image of a person's surroundings and a changing image on a television screen—that is, a virtual image of the same reality, obtained by converting information packets passing through a cable at a specific frequency and decoded by the corresponding blocks, resulting in a television image—is undeniable.
However, everything that happens on this television image is nothing more than virtual, whereas the frequency nature of the signals entering a living being through the senses gives it a real world in which it can act with full responsibility for its actions, rather than simply observe.
But the most interesting aspect of this frequency process for living beings, which distinguishes them from the artificial intelligence, is the comparative slowness with which they process external signals received through the sensory organs of any living being due to their use of electrochemical signal transmission, which is being carried, in particular, through the human neural circuits.
This process is as follows.
The biological, not purely electrical, like a computer, structure of the brain is as follows. Signals in the brain are transmitted not electrically, but chemically through neurotransmitters in the junctions between neurons - synapses, each tiny neuron has from 199 thousand to a million synaptic connections. Signal routes are determined by active fields of the cortex, which coordinate various functions of body parts, and the formation of new synapses is the basis of long-term memory and creative thinking. The instability of synapses, that is, the random nature of their formation and destruction, can make human thinking arbitrary with certain efforts and thereby lead him to completely new connections and relationships, which makes it possible for creativity to manifest itself in the flow of thoughts.
Regarding the connection between the brain and the computer, the ultra-fine energetic and physiological limitations of signal transmission in the brain make this unification impossible.
Thus, the technical basis of the human creative thinking is the randomness inherent in its information processing center, which allows it, unlike the artificial intelligence, to transcend the boundaries of formal logical thinking, but, unlike other living beings, but a person is also able to go beyond thinking based on instincts and reflexes alone, which is influenced by random changes in the genotype, which are usually external in nature.
The result of this comparatively slow processing of information, compared to its processing by the artificial intelligence, is the automatic exclusion by the information processing center of the pause between the successive incoming packets of information, which in the consciousness of any living being merge into a single stream, similar to what happens in a movie theater, where the eyes do not have time to notice the gap between frames of the film scrolling in the projector, and we watch a continuous action on the screen during the film session, thereby falling into the proper time of this action.
Roughly the same thing that happens in a movie theater occurs in all living beings when processing information arriving through the sensory organs to the information processing center—the pause between pulse signals is eliminated. As a result of this loss of pause, living beings automatically enter into a continuous action for them, that is, into their own current time, which lasts until death, however, fitting into the external (astronomical) time common to all living beings, since they constantly form it in their entirety.
Unlike modern physicists, who consider time to be a form of the course of certain processes or a condition for the possibility of change, Aristotle more adequately formulated the concept of external (astronomical or calendar) time, indicating that it is associated with the "movement of the celestial sphere" and is, in this regard, objective. However, Aristotle has also noted that "if time is a measure of motion, then this presupposes number, for where there is measure, there is number, and number must be counted by someone" [7]. In other words, Aristotle has hinted here that time is recorded only by consciousness. In fact, this is equivalent to stating the problematic nature of time's existence outside of consciousness.
I. Kant, in essence, has agreed with Aristotle's hint that time does not exist outside of consciousness: "Time is not something objective and real..., but an objective condition, by the nature of the human mind necessary for the coordination of sensually perceived things according to a certain law, and the pure contemplation." [8].
Let us note, in addition to the above remarks on time by these unusually insightful philosophers, that a certain subjectivity of current time is confirmed by the fact of its deceleration and acceleration both for persons [see, for example, 9] and for their communities [see, for example, 10].
The basis of this phenomenon of the dependence of time on the consciousness of living beings is the automatic conversion of information packets coming into the sense organs into the current time for each living being, in which it can already live fully, because only time generates events and life collisions, imperceptibly accelerating or slowing down for a living being during its life both due to various collisions and as a result of age-related changes in its own body [9].
Thus, time, produced by living beings in the manner described above, flows smoothly and habitually for them, providing them with space in which they can move and change against the background and surroundings of inanimate objects. This world itself, no longer frequency-based but objective, represents a constantly renewing reality both as a whole and in its particulars, since at the core of this reality lies a hologram [see, for example, 11]. However, a hologram is of a frequency nature. Therefore, wave-like, ultra-high-frequency formations outside of time, carrying the corresponding information in their harmonics, are converted by living beings into both the aforementioned types of time—general (calendar) and own (individual)—creating for them a "solid" reality in the manner described above, in which they can reproduce and exist in conditions suitable for their organic consistency, as we observe on our planet.
These finite-term beings form communities that develop in their own current time in different ways in the general astronomical time, but with a certain acceleration due to their dissatisfaction [see, for example, 12] in their own consciousness with what is, striving for more pleasant sensations both qualitatively and quantitatively, which stimulates them to an increasingly diverse interaction with the environment, which not only develops and complicates them, but the consequence of this, a completely natural process, is the expansion of information flows, capturing living beings both individually and in their communities, condensing their own time at the greatest pace for the most complex creatures in composition, functions and behavior - people.
In particular, this condensation, or the acceleration of own time within astronomical time, is clearly visible in the history of civilization if we note the main phases of its development in units of calendar time.
The slave system, which replaced the primitive communal organization of human societies, which spanned tens of thousands of years, lasted only a few thousand years until the transition to a feudal system of economic management.
During the feudal era, the development of civilization accelerated even more compared to the period of slavery, spanning just over a thousand years in Europe.
Capitalism spanned several centuries of history—from the 17th century to the 21st century—having accelerated the development of civilization several times faster than feudalism.
With the end of the capitalist era, civilization's own time, as a finite entity, comes to an end at the so-called singularity point, where its time, having been condensed to the extreme, is nullified at this point due to information collapse, that is, the inability of people, due to their limited resources, to "digest" ever-increasing flows of information.
True, some remnants of the population of a collapsed civilization may, after some time, attempt to restore it, climbing out of the ensuing savagery, sometimes not without success, which regularly happens on all exoplanets, and, as archaeology shows from surviving artifacts, has also happened repeatedly on our planet. But mankind again falls into the same accelerating information flow, ending for it in the same collapse, etc., which means the discrete existence of civilizations even in favorable conditions for their development.
This process itself also quite convincingly demonstrates that finite mankind, in these discrete manifestations, which are never statistically uniform, repeatedly gives eternal life through these very diverse manifestations with their endless changes to a single consciousness of a hologram, which is outside of time and along with that it is present in own time of every person, and indeed every living being.
That is, living beings not only form time, keeping Creation in a state of constant change without falling into chaos or non-existence, but also give a single consciousness-hologram of Creation the eternal life.
***
For this reason, living beings, representing consciousness (active) in beingness, are those finites, but reappearing again and again, elements of Creation, which in their intermittent infinity provides a constant change of beingness, fluctuating from progress to stagnation, turning from it into regression, but then returning to progressive changes.
In other words, the finite living beings in their beingness by their more or less conscious activity, prohibit the law of non-decreasing entropy that applies only to things in closed systems, translating them into endless change.
By this, living beings automatically provide an opportunity for themselves in beingness to change forever in their discrete ups and downs, giving a single consciousness of the hologram not some kind of nirvana common to all individual forms of consciousness outside of time, which is actually non-existence, but placing this single consciousness in its particles in the continuous course of events and relationships that occur forever.
The descent of Creation into oblivion is opposed only by the finite living, locally developing in its own time here, but degrading there, however not disappearing, but resuming for the inevitable new development and the subsequent fall, etc.
As for the development of alive, it continues until the emergence of the human civilization, which is nevertheless interrupted by the degradation of both a person and the entire system, but then resumes again to a certain point.
This oscillatory process of change in the finite living beings proceeds endlessly, without literally repeating itself, since the number of possible changes in living beings in relation to their lives is infinite, despite the fact that the external form of the development and degradation of life remains unchanged.
This process is explained by the fact that the active element in the form of living beings always strives for more pleasant sensations, not being satisfied with what exists, but seeking conditions that allow for the attainment of ever more varied pleasures in various forms, changing and becoming more complex within these forms. Then, having reached the limit of its adaptation to the environment, it begins to adapt this environment to itself, gradually organizing it as it needs for a more interesting and fulfilling life, as far as possible, thereby reducing local entropy.
All this culminates in the formation of a technological civilization, which, in its development, captures ever greater information flows, which, like a boomerang, intensively influence the development of its finite representatives.
However, the biological nature of these representatives limits the absorption and effective use of these flows, making further development and improvement of both them and civilization impossible.
Furthermore, living beings, who shape their own existence in the present time by converting packets of information, which represent harmonics of ultra-high-frequency hologram vibrations, receive increasingly distorted information as the information flows increase.
The fact is that, purely statistically, ultrahigh-frequency vibrations that are converted into objects of beingness through living beings cannot be ideal, giving certain failures or sometimes overlapping each other, despite the fact, that a holographic projection of a timeless infinity is on the whole the stable and harmonious formation. In this regard, the incoming information cannot but be distorted to one degree or another.
As a result, all objects of beingness, both individually and during their interaction, cannot but deviate from a given functioning to one degree or another.
In particular, timing of existence of each object of beingness in a certain form with a specific content, including the active (living) one, is limited by the presence of inevitable failures in its ultrahigh-frequency holographic basis, which can be interpreted as an increase in entropy in a given object, limiting its stay in a certain form in beingness.
In other words, the order in beingness, subject to certain laws, cannot be carried out unambiguously, being lost in moments here or there, creating one or another type of chaos, which can increase and decrease depending on the possibility of correcting the situation, which is carried out by living beings directly or with their help consciously or not.
***
So, what for all this happening in this seemingly artificial world of the current time within the framework of "solid" reality, where these finite living beings are capable of living their allotted time, and is there any meaning to their existence, if we try to answer in more detail?
As noted above, any living being is alive because it has been inhabited for a certain period by an invisible consciousness.
Consciousness itself cannot manifest oneself without living beings, especially without the people in who it's particularly interested, due to its ultra-high-frequency nature, which does not allow it to be present directly as a subject of action in the current time, which is being formed on the basis on relatively low-frequency streams carrying information.
Therefore, to enter the living world of events, which is impossible outside of the current time, consciousness has to interact with the environment through an object of beingness, structured in a certain way—necessarily organic in nature, into each cell of which, upon its appearance (birth), a program for the growth and development of that organism is implanted.
Thus, the interaction of a single consciousness with the medium, in which every living being is located, is controlled throughout the life of the organism by an individual form of a single consciousness, which is removed from it if this organism disintegrates due to decrepitude, incurable disease, or simply from being eaten by other organisms.
It is through programmed organisms of the organic quality, that is, by their very nature capable of experiencing sensations, that consciousness, being an ultra-high-frequency wave formation in the form of a hologram—a high-frequency formation resulting from the superposition of several coherent waves, producing a stationary interference pattern, since the phase difference of the waves does not change—enters the world of events, without which, that is, without the current time formed by them, or rather, through them, no life can exist.
Consciousness, as an ultra-high-frequency formation, cannot but be a hologram, which, as if being outside of time, along with that, is capable of controlling beingness, which is existing within the current time for the following reasons.
In a hologram, any part of it repeats the whole.
In a hologram, each particle of the active does not lose its unity with the entire single-multiple infinite set of the active particles, and therefore can, in particular, with the help of this unity, to recognize, read and copy from an infinity out of time by means and methods, which it is available, necessary for own existence the things in their connection, recognizing them in accordance with own mind (intellect), coupled with form-building abilities (a certain program in the genome) so, as it wants and can, updating every "moment", that is, discrete, but infinitely, a holographic projection as a quasi-temporary basis for one's own existence in the current reality in the form of a living thing in this information process.
Particles-copies of the active (consciousness), in the association with copies of the passive (lifeless) in a current reality, are able thereby to receive from an infinity out of time the “necessary” copies of things (passive) for them to replace existing copies of things in beingness, including replacing own material base, as well as updating also themselves.
This information process of the interaction of an infinity out of time, where everything is inseparably, and the holographic projection, where the active and the passive are separated, requires for interaction of the active and the passive as well as for interaction of the active with an infinity out of time the artificial union of the active and passive in one form or another of alive, the main difference of which from everything else is the ability to convert individual consecutive data packets, carrying encoded information, into objects of a current reality for their updating, including consciousness in alive.
These packets are similar to the pulsed signals from the transmitter via the ether to the television receiver, in which they are converted into a changing decorated picture on the screen.
That is, alive is also able to convert individual impulse signals containing information into a incessantly changing picture of the world due to a certain inertia of signal processing, which in the minds of any living being nullifies pauses between incoming packets of information (the positions of the update), creating a continuous change in the whole picture, in which arise already real – more or less "dense" - objects, rather than frequency information copies of the active and the passive.
However, unlike a television set, in which is only being decrypted and converted into an image a scene, that has already been prepared in advance from an appropriate source, a living being has the ability to change this picture in accordance with own needs, desires, at this, a person can change this picture also in accordance with own goals, communicating automatically through own sense organs through a hologram with an unmanifest infinity, although, in the whole, the process of updating beingness is being regulated by a single consciousness of the holographic projection of an infinity out of time.
As a result, for the consciousness of a living creature arises in motion (energy) shifting world of events - the current reality, or beingness, in which it is already possible to live in one's own present, but in the frameworks of general time.
In other words, the powerful energy of ultra-high-frequency wave-like structures of a holographic projection of an infinity out of time, which carry in their harmonics corresponding encoded information, is converted into the mass and energy of objects of the current reality, which are related to each other in accordance with the well-known formula E = mc;.
Thus, the active is an ultra-high frequency wave-like formation in a -hologram - a projection of an infinity out of time, the harmonics of this formation are a series of programs, allowing to arise, grow, develop and act correspondingly to the structured matter in the form of the association the particles of the active of a hologram and the particles of the passive, caused by the active from the unmanifest infinity. The hologram also accumulates the information from all living beings. Each section of the hologram contains the information about the entire hologram, that is, everything is contained in each part, which means that each particle of the active is connected to the entire hologram out of time, having thereby the possibility to use any information from the databases of the hologram.
The active, presenting in all living beings, is consciousness of alive, which is at it, because only it is able to extract by means of the organs of senses and the information processing center of the body in accordance with the existing form-building abilities own information copies as well as copies of things from an infinity out of time through a hologram, sequentially converting them into all objects of beingness - from universes up to the micro-world, from living beings to the favorable environment, around them.
The active in beingness, becoming in it by the consciousness of living beings, transforms, collects, accumulates and transmits information, acting through alive, but only in order to live and develop in the form of alive in the information flow, which is manifested for all living beings as the current reality (beingness) with things moving in it, the set of which is being compiled as a derivative of their sense organs, both individually and as a whole. Along with that the accumulated information from each individual consciousness in alive is transmitted by it to the database of the hologram, that is, to a single active (consciousness) for further joint use.
Thereby, the active in beingness, that is, each individual consciousness in the form of alive is a producer, a product, a dynamic carrier and transmitter of information about oneself and own surrounding. At this, each individual consciousness in alive, in order to avoid stagnation, on the one hand, replenishes the available information in interaction with other kinds of individual consciousness in alive, continuously transmitting it to the databases of the hologram, and on the other hand, each individual consciousness in the form of alive one consistently replenishes the current information for oneself through the hologram from the inexhaustible reservoir of an infinity outside of time, providing own infinite development.
Beingness, in which we are, in the form of a complex hierarchical structure of an infinite series of universes with inhabited planets, interspersed in them, and other attributes, is the material (thingness) derivative of an ultra-high-frequency structure - a hologram, that carries information for subsequent conversion of it into various objects, and the manifestations in this surrounding of living beings.
In turn, a hologram as the superhigh-frequency formation of a special kind is an infinite projection of an infinity out of time, but the prototype of time already manifests in the hologram in the form of discontinuities of infinity as a consequence of its frequency structure that carries information for the formation of beingness in the form of space with moving objects. Thus, the holographic projection serves as a kind of laying between an infinity out of time, potentially containing everything, that is, the past, present and future, and beingness, containing only the past and present.
Creation itself, as a system outside of time and along with that in time eternally, represents an infinite, timeless Nothing, as well as a collection of finite objects, manifested in time infinitely, which we call beingness, or existing entity.
Along with that, the information bridge connecting an infinity out of time and beingness can be considered a projection of an infinity out of time in the form of a kind of formation, hidden from our view because it represents ultra-high-frequency formations that are not perceived by us in any way, and, moreover, are mutually in the opposite phase.
As a result, when they arise, they immediately destroy each other, representing in this respect, like an infinity out of time, an infinite nothingness, but only integrally.
Nevertheless, each "half" of these wave-like high-frequency formations, arising, can serve as the accumulator and transmitter of information like radio waves in the ether, connecting an infinity out of time and beingness.
Thus, the active (consciousness) and the passive (things) are capable of “being” in three places and states: inseparably in a timeless infinity, separately in the frequency projection of a timeless infinity in the form of wave-like structures, and also separately and partly together in beingness in the form of more or less dense objects.
***
First religion and then science attempted to answer the eternal question of how and why Creation arose.
Religion, in essence, reduced its answer to the decision of an omniscient and omnipotent being outside the world to suddenly produce everything—that is, it presented it as a random, unmotivated decision by a being outside the world, appearing out of nowhere and somehow capable of doing so.
Scientists, in turn, also began to seek an answer to this question, apparently following the path indicated by religious denominations, since the eternal existence of Creation found absolutely no resolution in their minds. True, they offered answers to the question of the universe's origins in the form of various hypotheses based on a purely materialistic foundation, and among these hypotheses, the most fashionable today is the "Matrix" hypothesis—that is, a virtual (artificial) world—a kind of simulation, a phantom—created by a more advanced intelligence-programmer located outside this artificial world. However, as the authors of this hypothesis believe, this advanced intelligence may also exist within a matrix created by an even more advanced intelligence, and so on, forming a closed chain of these simulations.
This model of our world's origin is literally copied from the model of 's the divine origin of Creation, except God is replaced by a programmer, and we all play a role assigned by him within a program defined by an artificial intelligence created by some perfect mind beyond our reach.
Such plagiarism is not very interesting, since it also fails to answer the same question: where did this perfect creator mind come from and where was it located before the creation of Creation?
Moreover, as it turns out, such computer game with us in the form of a simulation of Creation is simply technically impossible under any circumstances, since the complexity of this simulation, measured by the number of processor hours, memory capacity, and power consumption, increases proportionally to the number of particles to be simulated, while even storing information about several hundred electrons in a computer's memory would require a memory capacity in terms of atoms greater in number than the number of atoms present in the universe.
The hypothesis of the "Big Bang" as the cause of the emergence of our universe, which astrophysicists insists on, also does not carry reasonable assumptions about what happened before this "explosion", it is not known by whom or what, as well as it is not clear from what and for what produced initially, especially since before the Big Bang, as astrophysicists believe, there was no time.
However, the absence of time before the Big Bang does not mean that one should avoid the problem of the otherworldly, since the beginning in the form of the Big Bang, if it is proclaimed by the beginning, was somehow initiated by something or someone, and the very absence of time before this explosion, how do the authors of this hypothesis understand it, only indicates an insufficient representation of the essence of time. That is, this hypothesis of the origin of the world raises doubts by its one-sidedness and lack of understanding of the essence of some attributes of Creation.
Almost all religious concepts regarding the emergence of Creation are also based on the sudden decision of some otherworldly being to create a world in which its prototypes will live, glorifying its creator.
The hypothesis about the generation of our universe in the form of virtual reality by quantum states also does not give an answer about the reason for this generation.
Common to these explanations of the emergence of Creation is the actual lack of recognition of Creation as the eternal, putting it in the position of initiation by some outsider being or some formation. And there is a reason for this, which consists in the absence of models that do without the starting point from which everything that exists arises, except for the Hindu Creation in the form of an endless series of repeating, identical, closed circular movements-cycles.
Nevertheless, Hinduism claims that all these worlds were also created.
Of the largest religious denominations, Buddhism alone does not recognize the creator god, but the Buddha also did not answer the question of whether Creation is eternal, apparently realizing the impossibility of discovering convincing evidence of this eternity at that level of knowledge, although he denied the creation of the world.
A more detailed description of the various hypotheses of the emergence of Creation is given in my work "Creation - a hologram at the base or a matrix (critical review)?" [13], and the characteristic of a single consciousness-hologram as a projection of a timeless infinity, through which and with the help of which beingness in time is formed with its certain characteristic, is given in the work "About the sources of change (motion) and development" [see, for example, 14].
***
Thus, the world we know, represented by the universe with star systems, planets, and radiation of varying frequencies, but not exceeding 10 to the power of 43 in hertz, obtained through Planck time, in which the formation of current time and thus "solid" reality is possible, is that component of Creation—beingness—without which the world of events is impossible. Therefore, beingness is being formed through and for finite living beings, since only through them, in the world of events occurring to them, is consciousness capable of change.
The impossibility of perceiving or registering consciousness is apparently explained by the fact that it exists beyond this frequency boundary and, therefore, cannot directly manifest in beingness existence as we know it, except in the form of the finite living beings. However, the discreteness of these beings does not mean their disappearance, but merely an intermittent form of their manifestation, which, nevertheless, ensures the eternal life of both a single consciousness and each of its individual forms.
Be that as it may, in our comparatively low-frequency dimension, we find ourselves in a more or less dense environment of things and phenomena in current time. In this world (beingness), things manifest and renew themselves in space, various processes are underway, and various events occur and relationships arise with us - people, whereas for the otherworldly in such high-frequency world outside of current time, all this is impossible; that is, this otherworldly is not the vital.
However, thanks to living beings, which are a kind of converter, frequency matter from infinity outside time, carrying information and energy, is partially transformed into "solid" matter in the current time.
Information delivers to this matter, the dominant and productive component of which is living beings, space, movement and changes, which is being controlled by a single consciousness through the same complex living organic complexes, the highest of which is a person - a being capable of transforming ordinary activity into freedom.
***
What explains and what does such approach lead to existing from the most important position for development within the framework of all kinds of changes - from the position of creativity and freedom?
The direct source of freedom lies in the main property of activity - dissatisfaction with the human consciousness, which, on the one hand, manifests itself strictly within the framework of the natural activity (natural aspirations), and on the other hand, within the framework of targeted (aware) aspirations.
A person's natural aspirations are supported by his instinctive perseverance in these aspirations, that is, they do not go beyond sensations and the corresponding methods of processing information entering the body, which can be denoted by the natural intelligence - as if own minicomputer, inherent even in bacteria and viruses.
The conscious aspirations of a person are supported by his will, but already with representation of their possible result in the form of the purpose, and here the person is already beyond feelings to the sphere of representations, the ideas and imagination.
As a result, the person receives interaction of instinctive perseverance and will as external expression of interaction of both types of dissatisfaction of consciousness with the participation of individual intelligence.
The space of liberty at the development of living organisms is being gradually changed - from almost complete lack of it, besides the most primitive activity in bacteria and ciliates, up to the multilateral mind of the primates, able already to the subconscious choice out of a much larger set of sensations, but, nevertheless, limited by only them, and further - from the consciousness of primates to the human consciousness, which allows, finally, to get out of the frame of sensations, and thereby acquire in own consciousness the greatest scope for its development in the generations.
Such progress of consciousness in the course of the development of organisms on Earth indicates the true destination of liberty, manifested thanks to the dissatisfaction of consciousness in the actions of these emerging and dying creatures - the endless change and development of consciousness through them, the top of which is the maximum scope for liberty in the human consciousness, that allows the eternal consciousness again and again through the emerging goals, projects and fantasies of a person to learn new things both for oneself, and about himself endlessly.
Thus, from all living beings only a person is able to become truly free due to the manifestation in him of the highest degree of dissatisfaction of consciousness in the form of will.
Perseverance, and even more stubbornness, emanating from dissatisfaction of the animal form of consciousness in a person, which
which are not recognized by a person, most of all hold on to the proven and familiar old, satisfactorily ensuring the existence of a person, and, most importantly, his survival, and will, as a rule, "drags" him forward - to the new, unknown and therefore - unpredictable and frightening. To overcome this fear of the new, we need a will that creates stability in the pursuit of novelty, that is, to the formation of additional channels for new information.
Will, as a product of dissatisfaction of self-consciousness, is the most effective incentive to ensure that a person's dissatisfaction with current circumstances, which they would consciously like to improve, does not remain in vain.
That is, will is the "drive belt" of a person's dissatisfaction in his self-consciousness with the state of society, the educational level, and, in general, the cultural level. Therefore, will is the primary, open means of liberating a person from the mere slavery of sensations.
Thus, the will as a product of dissatisfaction of consciousness of the person with an environment, does not operate circumstances at all, but serves in the basic for overcoming obstacles on the way to the purpose which is formed by dissatisfaction of consciousness together with intelligence in a given period of time, and their very decision to start moving towards the intended goal means "the inclusion" of will to maintain a person’s striving for the goal in order to avoid its loss for external or internal reasons.
Therefore, to talk about free will (liberty of will), if the latter is a product of a person’s dissatisfaction by certain circumstances and by oneself in the frameworks of his self-awareness, has no sense - will, as such, has no autonomy.
The will, as a human-conscious effort to eliminate problems that impede the achievement of the goal, is only the result of the solution of the intellect due to the presentation of the dissatisfaction of self-consciousness as a reaction to the emerging challenges. The decision itself to advance towards the intended goal is a signal, that forces a person to a steady progress towards the goal. This inducement from dissatisfaction of self-consciousness is will.
The choice of the goal is also determined by the dissatisfaction of self-awareness with the current circumstances (the present) in the hope of a favorable outcome in the future. However, in the not yet formed future, there are no circumstances so far, but moving of a person towards the goal forms them, producing another present.
That is, in his striving for all new goals, a person finds himself in other circumstances, thereby creating a different reality, and in the short interval between the former and future circumstances he becomes independent in general from the circumstances - the former have disappeared, and the new ones have not yet appeared.
Thus, the seeming restriction of freedom in specific goals actually incessantly releases to the person space for all new and new worlds, clearly demonstrating as the dissatisfaction of self-consciousness by means of passing through the goals turns into liberty.
As for the choice of the object of aspirations (goal) by a person from a multitude of possibilities, it is realized quite consciously in accordance with the available information only due to the dissatisfaction of the person’s self-consciousness with objects and phenomena at the moment outside or inside him using the processing of this information by the intellect.
However, the dissatisfaction of the animal consciousness of a person always unconsciously intervenes in this process, which, on the one hand, does not allow a person to turn into a computer, and on the other hand, forces him to be mistaken often.
At best, similar joint process of the choice, that is, with the instinctive participation of the animal consciousness, is a source of creativity, allowing intelligence into the boundless subconscious, and at worst - pulls together the persons with animals in their needs in the case of an almost complete replacement of self-consciousness by subconscious impulses, or makes him similar to a computer that is only capable of sorting through options for implementation of allegedly favorable choice (combinatorics, based on a formal-logical approach), making a person by a pathetic semblance of the artificial intelligence, since it is often impossible to determine the greatest profit or loss as a result of combination of known variants.
Thus, the basis of a person’s choice of a mode of action or an object of aspirations lies in the dissatisfaction of his consciousness, without which a person is not able to have either desires or goals, and the dissatisfaction itself is determined by changes of the information flows, covering the person.
That is, a stable satisfaction of the consciousness or ignoring the incoming information first produces a person’s indifference to everything, then - degradation, up to dementia, that is, if not physical, then the actual death of a person as an active being, who dropped out of own time, having refused activity.
***
It's also interesting that a perfectly viable model of Creation, in our view, as a timeless infinity, communicating through its infinite projection—the hologram-consciousness—with beingness, consisting of the finite active (living) and passive (lifeless) objects, eternally renewing and changing in their own and common time, among other things, answers one of the most insoluble questions within the conventional paradigm of reflection on the base on the generally accepted model of Creation as a universe or universes arising and disappearing in time, - can a single and indivisible whole along with that manifests oneself as a multitude of separate objects?
We have also shown above that all models of the universe, based on supposedly scientific approaches, as well as on the views of religious faiths, fail to elucidate a more or less plausible cause for the emergence of Creation or the source of its eternity.
In particular, science now claims that Creation arose, essentially, as a result of random fluctuations from nothing (a special kind of vacuum), but this absolutizes randomness, making an extraneous, meaningless factor the basis of everything, including the cause for the appearance of a living reason.
In turn, religion tries to make of the same randomness as meaningful by elevating it to the rank of a god who suddenly decided to create everything from nothing, including a living mind, who is, however, it is not clear where, and, therefore, it is not known where and how he came from oneself.
True, Buddhism does not recognize the omnipotent and all-knowing creator god, considering each person a divine particle in the stream of endless energy of the Universe, and the Buddha himself did not answer the question "Is the Universe eternal?" This, by the way, is very wise, since so far no one has been able to find the source of eternity.
Be that as it may, but the hologram-consciousness in its main feature is all in one, that is, in an enduring unity with all its particles (individual forms of consciousness, as if covering each organism), gets the opportunity to live in the guise of living beings, then sinking to the level of animal consumption, then rising to peak heights of knowledge of beauty, perfection, selflessness, selflessness, the laws of nature and society in the course of their deeds, and at the same time blissful, failing and winning victories, dying and recreating, experiencing the deed.
Thus, a single consciousness in its particles changes eternally and infinitely in a variety of countless finite living beings with their halting but immediately resuming lives.
Bibliography
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Part 18. Sensations as an insurmountable border between alive and inanimate.
Sensations are the sole basis for the human mind, indicating the secondary nature of thinking. The primacy of sensations, rather than reason, is confirmed by the lifelessness of an artificial intelligence, which, while processing information like the human brain, appears to be a thinking being. In reality, this insensate object has no interest in its own existence, merely functioning according to the software attached for it until it is deactivated by an external user.
The dominant position of the sensations for all living things is determined by the fact that without them, everything immediately deadening.
Furthermore, the sensations are the sole foundation of the human mind, as Hobbes was the first to point out: "...there is not a single notion in the human mind which is not originally generated, wholly or in part, by the organs of sensation. Everything else is derivative from it" [1, pp. 50-83].
The practical confirmation of the primacy of not reason, but sensations for all living things was provided by the artificial intelligence, who, it seems, thinks, but does not feel, and therefore, despite the complete resemblance to a person in the method of obtaining, processing, storage and transmission of information with extraction of corresponding conclusions from this process, that is, by reasonableness, it turns out to be just an effective subject for its use, moreover, all actions of the artificial intelligence are initiated by programs embedded in it by a person.
Thus, the absence of the sensations—that is, the ability to perceive pleasure or disgust within smell, taste, touch, sounds and images—is the primary and obvious sign of lifelessness, even in something capable of imitating life as remarkably accurately as an artificial intelligence.
However, the notion that sensations directly influence thinking and, therefore, fundamental decision-making is as erroneous as the notion of the primary importance of reason for the development of life. Each of these attributes of life has its place: sensations are the foundation and primary characteristic of all alive, while thinking represents more or less effective means of maintaining life within the environment, but only for the purpose of experiencing sensations in the environment.
Everything else is nothing more than the consequence of these processes.
Nevertheless, quite unexpectedly, among countless adaptive creatures, a person appeared who was able to experience pleasure not only from delicious food, power over neighbors or the process of reproduction, but also from subjugating to himself the environment that surrounds him, solving its secrets, improving tools and creating masterpieces of architecture.
It is precisely with the emergence of such a creative being, beginning with Descartes, who proclaimed “I think, therefore I am” [2], and up to the present time, that sensations are considered incomparably less important for a person compared to the mind, which, as many scientists believe, can develop in a person infinitely, forgetting about the finiteness of all objects and phenomena of beings known to us.
Thus, it is clear that sensations provide a food and satisfaction in life, and reason controls life's aspirations. But what is it that primarily motivates living beings to action, which ultimately Instinctively leads them to development?
It must be assumed that this fundamental impetus for improvement ultimately stems from the dissatisfaction with what is now, in the hope of finding something better—something safer, more satisfying, warmer, more affectionate—that is, something more acceptable or pleasant by one's sensations.
In addition, in order to hold oneself in the information flow, which creates for a living being a sense of presence through his senses in the current reality, which is constantly changing, each living being has to fight with similar creatures for a place and food.
Any stop or delay in this struggle for life (sensations) in a changing environment means death, that means disappearance of sensations, which no creature wants to lose.
Therefore, each living creature is forced, in order to avoid stagnation, and hence death, to replenish its own database with new information, not being satisfied with the one has.
Hence, it is clear that the basic property of the activity of any living being consists in the dissatisfaction of its consciousness with oneself and the surrounding, transforming into aspiration for a better position, or at least for keeping what this creature has.
In other words, without dissatisfaction it is impossible not only to develop oneself and consume thereby more pleasant and more varied sensations, but also to survive.
***
Consciousness in every living being realizes itself through the sense organs and data processing centers (intellect), coming from the available sensory organs, as well as it realizes itself through a program on a protein carrier in each cell of the body (genome), which partly manifests the form-building abilities of the being on basic on the organs of sensations and the available intellect.
Thus, the consumption of information flows is limited primarily by the available sense organs and their capabilities.
However, the aspiration to change own situation for the better, that is, in addition to just survival, - to more pleasant sensations, in particular, and through reproduction, and not only by increasing comfort and improving nutrition, is boundless, and always manifests itself, and a natural obstacle to this aspiration is the competition of other organisms with similar aspirations.
As a result, a fairly stable environment of living beings is being formed with various niches that make up a certain hierarchy, which, it is true, is continuously updated, but structurally preserved.
By doing so, the inescapable striving of each being in its activity for a better position in own competitive niche of existence can be defined by the term "dissatisfaction", the external expression of which is quite multifaceted, since the activity of a living being cannot be satisfied only with survival and reproduction - it always strives for greater satiety and a variety of food, more pleasant external conditions (warmer, safer, more organized).
A living being can improve own existence by looking for a prospect for a more profitable, and therefore pleasant existence in a more or less distant future.
Therefore, the dissatisfaction can try to realize itself through the information processing center (the brain in mammals), which in sufficiently developed animals is capable of forming virtual images of certain objects, sorting and retrieving them on the basis of events that have already passed and stored in memory, thanks to which these animals, for example, are capable of anticipate danger and can avoid it.
In particular, wild livestock gathers in a herd, reducing the threat of predators' attacks to a minimum, female birds at a certain time begin to build nests, people prepare for the onset of cold weather, assessing their own possibilities for keeping warm in their homes, etc.
In this view of a more or less distant future, the dissatisfaction of every sufficiently developed being is already able, through the intellect of its own carrier, to materialize information mentally-figuratively for an imaginary exit from the present into the future, using for this the reserves of his own memory, as a result of which its chances of avoiding stagnation or death are significantly increased.
Thus, the main role in the informational contour of the representation of the future in sufficiently developed beings can be played by imagination, which manifests itself not as a "dense" reality (being), but as a "thin" matter - virtual reality - in a number of images that are based on knowledge of past events.
True, the creation of images of the future in animals is always configured in accordance with the program of their own genome only for adaptability in relation to the environment.
However, the data coming through the senses, which, after being processed in the corresponding centers of the body, turn into information (understandable reports), may be insufficient or inaccurate to understand the situation, or a living being evaluates them incorrectly, especially since every living being, excluding a person, can only use its genetic and personal experience, its own memory and it is not able to more or less accurately predict and correct its actions, since it does not set itself goals for development and improvement , but it is limited only with adaptation to the environment.
Therefore, all these beings are forced to act by trial and error, where randomness plays the main role. This is what caused such slow evolutionary development of living beings in comparison with the accelerated motion of the human population in the direction of technological and cultural progress.
That is, the dissatisfaction of the creatures of the natural world always encounters mistakes in its striving for more pleasant, but overcomes them in generations not only due to the desire for the most comfortable arrangement in its habitat niche, not only due to the accumulation of genetic and personal experience, but also due to manifestation of their ability to constantly turn to new things in the form of curiosity, supporting this aspiration with their perseverance in accordance with the resistance of the environment.
The very survival of any organism depends on the quality of the information received in a changing environment.
Therefore, satisfaction with the present, leading practically to unwillingness to seek and consume new information, ultimately leads to the displacement of this organism from the niche it occupies, degradation, and, as a result, to death.
But every organism wants to survive, since it has appeared and began to receive sensations, and not the emptiness of nothingness. This means that this organism should not be satisfied with what is, but strive for something else, which can help it not only hold oneself in existence, but can also help improve this existence, having made life more hearty, comfortable and safe, which associated with the pleasant.
Thus, each organism must be inevitably active in relation to obtaining additional and, preferably, new information about the changes taking place, if it strives for survival, and any activity is characterized by dissatisfaction, because constant satisfaction deprives the being of a initiative aspiration towards change both its position and towards own change, that is, the creature becomes passive, indifferent, which is equivalent to death, since in the community of living beings, the loss of the aspiration to change in accordance with the changing environment, that is, the loss of timely adaptation to the environment, means imminent death.
Therefore, the basis of activity is always laid on dissatisfaction with what is available, and this dissatisfaction leads to a permanent and most beneficial adaptation to the environment for the most convenient arrangement in it, both for the most primitive organisms and for humans, and the loss of dissatisfaction means a quick and inevitable death with preceding degradation.
This aspiration for survival and, if possible, for the most pleasant sensations in every organism must be maintained so as it did not fade away.
And this instinctive support is being conditioned by the unchanged activity of a living being, which increases with the deterioration of his position, that is, with the growth of the subconscious dissatisfaction of his consciousness with oneself and with the situation, and weakening with the improvement of the position of the being when the situation is restored or improved - a kind of the negative feedback of consciousness with the environment, directly expressed in its dissatisfaction with the current situation, which gives the command to the existing "mechanisms" of an organism through intellect to strengthen the counteraction to the negative impacts of the environment during this period. Although feedback can turn into positive with insufficient counteraction from the environment to organisms, which in particular can be traced by the uncontrolled reproduction of a number of algae in the absence of enemies, eating them. We note immediately that the analogue of this phenomenon for the will is the growing boorishness of morally undeveloped people in society in the absence of rebuff to it.
The instinctive effort, which compels a living being to act in accordance with its desires, could be called the subconscious perseverance or tenacity, since it does not allow the action to fade out before it ends.
Thus, similar feedback (response) to the impact of the environment can be characterized, respectively, by bigger or smaller subconscious perseverance or tenacity of an organism in resisting this environment, or in other words - by the natural subconscious steady attraction of any being to the best adaptation towards the environment in its aspiration for the survival and the creation of the more appropriate conditions for reproduction and feeding, that is encoded in the genome.
Therefore, with change of conditions the being automatically tries to change not for the worse thanks to usual own activity, following the ability to absorb and issue information within the program of growth, development, reproduction and the actions corresponding to them coded in its genome, what do mutations in the genome contribute to, although, on the other hand, their role as randomness can be disastrous.
In addition to subconscious persistence, which supports the organism's aspiration for pleasant sensations, for more developed organisms that already understand the difference in the quality of food and the characteristics of objects of the opposite sex, such external expression of dissatisfaction of consciousness is characteristic as the desire for something new in the form of curiosity.
The cat-female often turns away from quite edible, but tasteless fish, having learned in curiosity at one time that fresh meat is much tastier. The same curiosity in combination with instincts of reproduction and experience helps it to choose from half a dozen male cats most suitable for reproductive characteristics.
Thus, curiosity helps to live more pleasantly and more comfortably, to breed more effectively, and thus occupy a higher position in one’s own niche of existence. This property of the dissatisfaction of the natural consciousness does not bypass a person, as, in part, a representative of the animal world.
That is, the dissatisfaction of the natural consciousness of all living beings, including similar dissatisfaction of a person, as a rule, is aimed at what seems to him the best, which is determined by the available intellect, and which differs from the previous by more pleasant sensations - this best is represented for a person as pleasure, but not satisfaction, which is just a pause before striving for new pleasures.
Similar obligatory activity of a living being, in which dissatisfaction with the present is manifested for the sake of a better arrangement in the future, provides an overall upward change in both the creatures themselves and their environment. That is, due to the activity of living beings, the content of flora and fauna, as well as the objects (things) around them, changes, becoming more complex and gaining more and more diversity. In other words, living beings oppose the growth of the entropy of Creation, which, if you look at it from this side, cannot exist without them in a stable state.
This activity of living beings with all its attributes, the main of which is dissatisfaction, distinguishes them, for example, from computers, since the latter seek and process only the data that their masters need, without understanding their meaning and purpose of the search, thereby acting only according to programs put in them by their masters without asking for anything in return.
As for a person, each individual consciousness through a person and human communities itself has to examine in things, comprehending them essence at appropriate levels of knowing in dependence on conditions. This is the main task of consciousness in a person, which he solves in beingness, not just the life that is given to consciousness in any living being. In the solution of this task in the conditions of the resisting environment, i.e. in life, each individual consciousness in a person receives or no receives own development, raising the status in own eyes in the infinite change, altering conditions of own existence.
And in this process, one cannot do without dissatisfaction of self-consciousness by oneself and surrounding, especially since dissatisfaction has the means by which a person in his self-consciousness is able to find himself in the world in search of truth, and even try to find some harmony in life, which again contributes to the development of self-consciousness.
These means are known to everyone - they are will, interest, high intelligence, abstract and imaginative thinking (imagination), creativity as the ability to search for non-obvious solutions to emerging problems, own memory and databases accumulated by mankind during the foreseeable time, and relevant experience.
Of course, they can be defined in different ways, but the result of the work of these means of manifestation of dissatisfaction of self-consciousness of a person is the development of his self-consciousness, which we observe with our own eyes, being able to compare people of different historical eras - from the Neolithic, with the terrifying savagery of people, who have devoured the defeated opponents, to the stage of the emergence of the Internet, when people of different nations get to know each other, understanding and respecting each other, despite the distance and belonging to different peoples.
***
The fundamental importance of sensations, rather than reason, is also confirmed by the fact that it is precisely according to their attitudes toward them that the population is being stratified into three active groups and one passive group.
The active strata are represented by the power structures and other "leaders" (elite); the informal intellectuals, who constitute the opposition to the powers that be; as well as the creative persons.
The fourth main stratum consists of individuals behaving largely passively. Therefore, they are called the philistines, making, however, unlike active strata, the overwhelming majority of the population.
The rest of the population, such as businessmen, bankers, managers, economists; representatives of law enforcement agencies; and various criminals, fall partially or completely into the above categories.
All these people act largely consciously, solving their own problems, as well as general tasks to one degree or another.
Naturally, they consider their decisions. But what motivates them to make these decisions?
Since each person is actually a semi-primate, insofar as he, like them, is forced primarily to solve the problems of his own feeding, reproduction and arrangement of his position in the community, and not some other.
The degree to which he experiences the pleasant sensations depends on how successfully they accomplish these goals. Therefore, every person, to varying degrees, is dissatisfied with what they have, desiring to improve their food, comfort, and reproduction, and he also desires dominance, at least in a narrow circle, for example, family.
However, everything most enjoyable is also inevitably the rarest and most difficult to achieve.
Therefore, all people are distributed as follows in their attitude toward acquiring these essentially animalistic delights, which represent the pinnacle of pleasure from food, reproduction, and dominance.
Since the psychotypes of people lie in a very wide range, as well as their abilities, willpower, characteristics of mind, and, therefore, the aspirations for one or another that gives life, insofar as there are always subjects among the population with a slightly higher level of dissatisfaction of the animal component of their own consciousness by what is, which can cause them to strive for dominance among their own kind.
Successful realization of such aspirations automatically grants them access to delicious food, companionship with attractive females, and the pleasant feeling of power over a more or less narrow circle of subordinates.
Everything else, namely culture, education, the pursuit of the highest values of human coexistence, the welfare of their own people, etc., is of much less interest to such individuals.
That is, they are characterized to a greater extent by a typically animalistic egocentrism, often combined with not bad mind, willpower, self-confidence, and sociability.
However, in pursuit of the most pleasurable sensations, which they consciously or unconsciously pursue, believing in themselves that they are worthy of a leading position in society, otherwise, it will be occupied by others, in their opinion, who are unworthy of this position. Such individuals are forced, willy-nilly, albeit rather covertly, to reject the established social morality. Their rise to the top is achieved not only and often not so much through superior intellectual abilities but also through sycophancy, unscrupulousness, cunning, and treachery.
Having achieved a more or less significant position, they tend to behave irresponsibly and thievishly, trying to push through projects that benefit themselves. They may also enjoy the humiliation of their inferiors, but at the same time, they must endure the ridicule of their superiors.
Their personality is significantly limited, since altruism, that is, such features as kindness, friendliness, empathy, sympathy, mercy, expressing in disinterested care for others, are practically not characteristic of them.
They compensate for the possible lack of mind by attracting numerous advisers, but, since they have to make decisions in the end, insofar as they, as true creators of their own happiness, first consider them from the standpoint of personal (corporate), and not popular good with a roll towards retaining power, gaining a greater degree of their own dominance and acquiring all kinds of benefits.
That is, as depressing as it may seem for humane minds, the subjects with predominantly the characteristics of the primates are always in charge of everything, since they are primarily interested in obtaining pleasant sensations of the same quality as these higher mammals.
In other words, these subjects are primarily slaves to sensations, trying to adapt to the environment only to ensure the best possible quality of sensations, including a sense of superiority over their neighbors.
From their primate ancestors, despite all the significant changes that distinguish primates from people, they inherited such a natural egocentrism that the pursuit of the most pleasurable sensations dominates them, reducing everything else in their actions to mere means to achieve the most pleasurable, no matter what. That is, the dissatisfaction of their animal form of consciousness disproportionately exceeds the dissatisfaction of their self-awareness with the level of social well-being.
***
However, every person, being a semi-primate, also possesses a half that, over several million years of development, has led to the emergence of individuals who have moved considerably away from their animal nature.
The emergence of a sense in a person of being in time that can be used for own development, and therefore for significantly improving, for example, the nutrition, and then for enhancing the existence, consciously changing own surrounding and, again, receiving from this, many other pleasant sensations, contemplating, for example, the beauty of the world and trying to create something similar to it, as well as inventing tools that significantly facilitate labor.
In the presence of the highest consciousness (self-consciousness, characterized by altruism) in a living being, it gains a kind of insight, becoming not so much "fused" with own environment how much separated from it. Consequently, it gains the ability to view on the environment and on oneself from an outside perspective, to assess this ratio in attempts consciously to set goals for oneself in light of certain shortcomings in its own existence that, in its view, could be overcome, and to achieve these goals in certain actions.
All of this clearly falls outside the instinctive-reflexive sphere of action of the animal component of the human consciousness, and even begins to contradict it, since the highest consciousness often disregards utilitarian considerations, pursuing something unattainable but dear to the heart and mind.
These most altruistic persons are not indifferent people of mental labor, intellectuals of various kinds, as well as relatively few representatives of the rest of the population who have managed to somehow rise in their self-consciousness to the level that dictates their disgust for the immoral and selfish behavior of the power elite.
They see the most pleasant for themselves not in exquisite food, not in possession of lovely virgos and power over people, but in helping the weak, humiliated and oppressed and the establishment of a system in the future, where everyone will equally enjoy living.
In other words, the dissatisfaction of these persons who are always opposed to the authorities is aimed at establishing universal justice, and therefore the possibility of everyone getting a pleasant feeling equally.
These utopians cherish the hope of reorganizing society toward harmony—that is, equality, fraternity, and, at the same time, freedom—failing to understand that freedom always opposes equality and justice, destroying any stability. But this hope for a harmonious world order can never vanish from their benign consciousness: as true humanists, they are unable to believe that the horrors of our world cannot ultimately translate into the well-being of each person and all of humanity.
The informal opposition of intellectuals, which includes a variety of educated people of various generations—active, honest, sincerely desiring the good of the people, that is, possessing a dominant higher consciousness, expressed in a high degree of altruism—has never joined, and will never join, the hypocritical and self-serving ruling elite of the state, especially since they are characterized by a sense of self-worth that prevents them from pleasing their superiors.
In other words, they are prevented from committing vile acts by the already achieved level of the highest consciousness (self- consciousness), absent in primates, expressed in their altruistic personality, which places material wealth last among life's values. Therefore, they will always expose dishonest, hypocritical, and thieving authorities, fight for the rights and civil liberties of workers, and involve them in this struggle as widely as possible.
***
If, as was shown above, in the consciousness of representatives of the ruling, and therefore automatically elite layer of the population, a significant tilt is found towards the animal component of consciousness, inherited from primates, with its ever-unsatisfied passion for obtaining the most pleasant sensations, and in the consciousness of those opposed to these egocentrists an equally noticeable tilt is revealed towards the altruistic part of self-consciousness, inclining them towards purely utopian projects of establishing universal justice, that is, obtaining pleasant sensations for everyone, and not for the chosen ones, the optimal ratio of both components of consciousness can be found in so-called creative people, or the creative personalities.
They manage to combine egocentrism and altruism in their minds in a completely natural way, which is also facilitated by the corresponding brain structure at birth.
The natural egocentrism of their animal form of consciousness with its dissatisfaction, expressed in the desire for the most pleasant sensations, coexists in their self-consciousness with dissatisfaction with the imperfection of their own environment, which should be changed for the better by improvised means.
That is, their egoism and altruism are almost balanced, but still with a slight preference for self-interest. Nevertheless, this significantly shifts the pursuit of purely pleasurable sensations characteristic of primates (food, reproduction, dominance) toward the pleasurable sensations associated with the discovery of something mysterious, something new, something no one has yet comprehended, but which one can attempt to create with one's own mind and hands.
Furthermore, this discovery can not only be a source of pride, but also, as a rule, can be used to improve the quality of life for everyone else, becoming in their eyes, in some respects, like a god who created everything from who knows what.
In other words, due to this combination of consciousness characteristics, individuals exist in society who are always filled with a deep-seated sense of dissatisfaction with their surroundings. This dissatisfaction stems from the animal component of consciousness, driven by its desire to create greater comforts for their own existence, owing to the inherent egocentrism of the animal component of consciousness. However, this feeling is combined with the altruism of their self-consciousness, whose dissatisfaction with the lack of social comfort and the development of science and culture, reaching a high level, demands the extension of the achievements of civilization and culture to all.
However, the individual qualities of each, determined by the animal component of consciousness, predominate, since the activity of these individuals is manifested largely instinctively, without much reflection, yet producing the most creatively active individuals of all living.
That is, the noted combination of individual characteristics (egocentrism) and personality (altruism) in certain individuals, although not always directly related to talent, invariably draws them to creative activity. Therefore, it does not so often yield positive results—the invention of new, more efficient devices, the discovery of new patterns, the radical improvement of life support systems, or the creation of high cultural standards.
However, creative individuals are precisely that relatively small group of the population that ensures the accelerated development of technological civilization in the conditions of the private property relations.
***
Alas, the activity always requires energy, perseverance, hard work and many other qualities that are not found in everyone.
Therefore, the above combination of features inherent in these three segments of the population of any country is not statistically as common as that feature of consciousness that is characteristic of most of the population, namely: a relatively weak level of dissatisfaction with the animal component of the consciousness of the representatives of this majority, although not expressed in the refusal of these people to receive pleasant sensations, but it does not allow them to possess great passions, fight hard for their rights, want global changes or strive to learn all the secrets of the world.
These mere philistines simply desire a quiet, problem-free life, not without some pleasantness, reasonably believing that the perfect is the enemy of the good.
As for the dissatisfaction of their self-consciousness, it does not extend beyond the altruism of their own narrow circle in their desire to provide something pleasant specifically for themselves.
It should also be noted that these largely passive individuals, therefore called philistines, include not only those weak in mind and will, but also those who, by force of circumstances or birth, find themselves in the lower classes or backward communities, without the opportunity to obtain an education and, therefore, interesting work, rising to the heights of science, technology, and culture.
Be that as it may, it must be acknowledged that this segment of the population is forced to rely primarily on their own reason and experience: preoccupied with themselves and their own well-being, or simply the desire to survive, they aspire to neither "high" nor "low" goals, limiting themselves to a desire for a trouble-free and well-fed life, in which troubles are best seen only on a monitor screen. The philistines have no the aspiration to achieve something new through their own efforts, seeking a more comfortable existence through the simple acquisition and consumption of appropriate benefits.
This "vegetative" life, to which they quickly become accustomed, is somewhat reminiscent of the existence of animals, who, as we know, are concerned only with problems of nutrition, reproduction, and the attainment of, preferably, greater comfort.
Therefore, they resemble a herd of herbivores, grazing peacefully unless particularly disturbed.
Thus, their lack of desire for a restless life is usually due to a relatively low level of dissatisfaction in their consciousness, both with themselves and with surrounding, the consequence of this is a reluctance to use their mind, even if it is relatively good, a weak sensitivity to the troubles and misfortunes of others, as well as insufficient sensitivity, decisiveness, sociability, curiosity, and dominance.
Nevertheless, it is precisely this bulk of the population that produces representatives of the ruling, intellectual opposition, and creative strata, whether by chance or through certain skills, abilities, strong wills—that is, individual distortions in the consciousness of these passive individuals in their mass.
Such are these four main strata of the population of any country, in relation to the acquisition of pleasurable sensations in their broad range and, consequently, to their perception of the world as a whole. These strata consist, respectively, of active personalities within the governing and property-owning elite; the informal opposition to it; the creative community; and the passive population—the philistines.
Some activists try to own and control everything; others believe that It is necessary to provide everybody with the opportunity to experience pleasant sensations equally; the third, striving to create conveniences for their own existence, simultaneously spread their achievements and discoveries to everyone; and the rest limit themselves to concern only for their own survival, achieving pleasant sensations through consumption alone, and not striving for more.
***
If we approach the problem of subjective experiences, particularly characteristic of humans, which D. Chalmers called "the hard problem of consciousness" [3], and which consists of seeking an answer to the question of why and how physical processes in the brain are accompanied by subjective experiences, then it cannot be resolved without addressing the process of perceiving and processing signals arriving at the sensory organs and their subsequent processing in the corresponding center of any living being (the brain for a person), in comparison with a similar process of receiving and processing information by an artificial intelligence.
This analysis reveals the following.
The sensations themselves and their subsequent processing in the organism, in comparison with the perception of information by the artificial intelligence sensors and its processing by the corresponding center, have a different nature, significantly different from the electrophysical processes transferring the information into a digital field that characteristic of the artificial intelligence.
The main center of the artificial intelligence, a kind of its brain, is a controller that controls other devices and systems. He monitors their condition and regulates their work according to given algorithms.
That is, the artificial intelligence transfers signals from its own sensors into the binary code, or to the digital environment, bringing the results of its analysis of incoming information up to the consumer in the form of symbols understandable to him, for example, in verbal form, whereas any living being, not just a person, is forced to represent the environment in which it independently acts, not in the form of symbols, and substantively for its own understanding, for example, presenting oscillations of one frequency as heat, another frequency as light, third as sound, etc., thereby finding himself in an environment that gives life to a living being, including a person.
The effectiveness of the artificial intelligence in solving a wide variety of problems is determined, compared to the human brain, by its significantly higher processing speed, combined with the ability to process vast amounts of data in virtually any field of science, technology, and even art.
However, the artificial intelligence is not autonomous in its actions, operating according to pre-programmed programs. It has no interest in its own existence, as it is externally focused solely on solving assigned problems. Furthermore, it lacks a sense of life. It is simply a well-organized object (hardware) operating according to preset algorithms, essentially no different in this regard from its ancestor, the calculating machine. That is, it exists within the realm of pure physics.
Unlike the artificial intelligence, the living beings are forced, first and foremost, to solve the problem of preserving and improving their own existence through complex chemical and biological processes occurring in every cell, which ultimately appear to them as sensations, which in turn provide food for the mind.
Living beings strive by all means to preserve themselves in the realm of sensations, since only sensations, whether pleasant or not, give them feeling of life. Therefore, living beings, striving for the most pleasant sensations, strive with all their might, at a minimum, to preserve sensations.
In other words, the living beings become aware of the fact of their existence by transforming arbitrarily changing external and internal informational influences and signals into sensations, which are the product of automatic decoding of frequency-type data entering their sense organs, and they gain the ability to seek out the most pleasant sensations and avoid unpleasant or destructive sensations, that is, outliving them and figuring out how to do this in this process of adaptation to the environment, which is the field of existence for them.
Naturally, for them this process of adaptation to the environment, and then - for a person - the conscious influence on the environment for their own purposes and interests, is purely individual and is accompanied by the subjective experiences - more or less complex and intense depending on the degree of their development, for example, in the form of joy from victory over an enemy or regret from one's own decrepitude or the sensation of the smell of a female, stimulating males at a certain time to reproduce, accumulating the corresponding life experience, which simply cannot be in the artificial intelligence, but is given to living beings through sensations, which are the main sign of the penetration of consciousness into them, whereas thinking, which is mainly the process of information processing, may well be dependent, for example, if this process occurs in a digital environment during the functioning of the artificial intelligence.
Only beings with an organic cellular structure, with a genome (the protein carrier of the growth and development program) in each cell, are capable of this kind of functioning in the environment. In these creatures, all processes in the nervous system, including the brain, are electrochemical rather than electrophysical.
Thanks to this factor, processes occurring, particularly in the human brain at the cellular level, are accompanied by experiences that can be different for each person.
If the processing of information by the artificial intelligence is in no way related to its experiences, which it cannot have due to the lack of a desire to remain in existence by any means, and it is engaged in the input, storage, processing and output of data according to the programs given to it in the form of a binary code (0 and 1) using fairly simple and fast-flowing electrophysical processes, then the human brain conducts the signals relatively slowly - electrochemically - through neurotransmitters in the joints between neurons - synapses, and each of the 86 billion neurons has up to million the synaptic connections.
Over billions of years of the evolution of the center for processing frequency signals coming from the senses, the human brain has improved more and more in terms of not only keeping the body in the life cycle, but also delivering to it various kinds of sensations that diversify its life, which, in particular, a person is most fully aware of in the form of experiences due to instability of synapses (connections).
This arbitrariness of the formation and destruction of trillions of synapses can adequately reflect no longer the speed, but the subtlety and sophistication of all the diverse connections between people that are constantly changing, that is, the work of the brain almost perfectly corresponds to these changes.
In other words, the growth, metabolism, reproduction, and development programs present in every cell of the body (the genome) do not pose an insurmountable obstacle to the relatively voluntary actions of a person, which are based on the structure and properties of the brain.
That is, the electrochemical method of conducting and processing signals from the human senses in the brain, unlike the electrophysical conduction and processing of signals characteristic of the artificial intelligence, provides both fine sensitivity and the ability to express creativity, whereas the artificial intelligence lacks both.
And this boundary between them, despite scientists' hopes to artificially unite them into a single whole, is insurmountable not only due to the aforementioned fundamental difference in the tasks they solve, but also due to purely technical problems—the incompatibility of the ultra-fine energetic and physiological processes occurring in living beings with the electrophysical processes occurring during the functioning of the artificial intelligence.
It is also interesting that a person, a sentient and consciously thinking instrument of the single consciousness of the hologram [4], at the peak of technological civilization [5], tried unaccountably to create for himself a similar instrument in the form of the artificial intelligence, assuming that together with it, he would become the master of Creation through the development of this unified mind.
However, having produced a soulless but effective machine to benefit literally from everything, a person turned out to be replaced by more efficient artificial intelligence, thereby having fallen out of the process of developing his own consciousness, which is possible only in the process of labor efforts, creative to a large extent.
In addition, the ever-increasing amount of information provided to him by the artificial intelligence has overwhelmed his brain, no longer able to cope with this information flow.
The result is easy to predict: the human degradation began, technological and economic failures began to grow, and, accordingly, the interdependent system of civilization faced the threat of collapse.
Bibliography
1. Hobbes T. Leviathan. The English Works of Thomas Hobbes of Malmesbury; New First Collected and Edited by Sir William Molesworth, Bart., (London; Bohn, 1839-45). 11 vols. Vol. 3. 12.09.2015. [Electronic resource]. Access mode: <http: / /oll.libertyfund.org/titles/
2. Р. Декарт. Начала философии». Раздел «Об основах человеческого познания». Антология мировой философии». Том 2. С. 239. «Мысль». Москва. 1970.
3. Chalmers D. J. Moving Forward on the Problem of Consciousness. Journal of Consciousness Studies Imprint Academic, 1997. Vol. 4, № 1/ P 3-46.
4. Nizovtsev Y. M. Creation - a hologram at the base or a matrix (critical review)? 2024. Collection “Creation as the unity of eternity in time and nothingness out of time”. Chapter 10. [Electronic resource]. Access mode: www.litres.ru. Amazon. Yury Nizovtsev.
5. Nizovtsev Y. M. On the relationship between consciousness and technology. [Electronic resource]. Access mode: www.proza.ru. Yury Nizovtsev.
Part 19. On individualism and collectivism in view of the current crisis.
There is still an ongoing debate about whether the priority is the personality or the state. Opponents trying to prove the validity of their own opinion in practice at present, point to Western countries and China, respectively. In fact, this dispute is nothing more than scholastic, since it does not affect the deep foundations of either the individual or the state. A misunderstanding of these foundations has led Europe, which has been rapidly developing over the past few centuries, to stagnation and decline, and China, which for thousands of years has been "cooked in its own juice," has led to colonization by the West, and its current rise has been achieved, again, at the expense of technology and scientific achievements of the West.
The global crisis into which the civilization has now fallen may well be its last, differing from all previous crises in that the potential for the extensive capitalist development has already been exhausted in terms of resources, finances, and ideology. This is clearly evident in the actions of the elites of the world's leading countries, some of which can be called reckless, as they lead to a military confrontation on a global scale with no prospects for survival, while others should be called selfish, since this elite hopes for survival and a stable existence through the de facto enslavement of peoples through the use of artificial intelligence—by the West in its region, and by China in its own, respectively, that is, beyond any development.
This process of the civilizational disintegration is inevitable and natural due to the finite nature of any developing structure that has exhausted the means to continue its own development.
However, it makes sense to find an explanation for this disintegration of civilization and, on this basis, to explore the possibility of more or less peaceful transition for the planet's many peoples to a different path of civilizational functioning—if not to the stormy development, then at least to the preservation of a relatively comfortable existence without the complete loss of technology, for example, by replacing states with relatively small domains connected to each other both horizontally and vertically through production and trade, unless, of course, a way out of this crisis can be found that preserves civilizational development in a different form, which is highly problematic.
It must be said that the above-mentioned methods of ensuring the comfortable prosperity of individual elites, still at the expense of destroying a significant portion of the population and turning the rest into service personnel, combined with artificial intelligence, are nothing more than a chimera, which will undoubtedly lead to a very rapid and complete degradation of the entire remaining population and the final collapse of civilization, with the survivors descending into savagery.
Western and Chinese ideologists hold extreme ideological positions regarding the survival of a post-industrial society, that is, the resolution of the current crisis.
The former, concerned primarily with preserving the elite, emphasize the primary role of the personality in history. The latter, believing the "Middle Empire" to be the sole pillar upon which civilization can survive, emphasize the primary role of the state. They agree, however, that, at a minimum, the entire remaining population outside the West and China must be significantly reduced, and the remainder enslaved, relying on the artificial intelligence.
Since these extreme approaches lead to a rather rapid disappearance of civilization due to the indispensable and rapid degradation as the elites are being decomposed in inaction, as well as completely duped remnants of the population, since at first it makes sense to find out what underlies these positions leading to the inevitable disintegration of the civilization, and then try, having analyzed this basis, and perhaps find that "the golden mean," which will be able to prolong the existence of the civilization with the possibility of further development for some time, or - to transfer this technological civilization into the equilibrium-ecological, quite viable for the more or less comfortable existence of a relatively small population for a long time in equilibrium with nature without the development of technology.
***
So, what false premise did the seemingly so natural, rosy and even natural theory of the primary role of the personality in history come from, which by now has been reduced to a completely cavernous view of the elites on everyone else as the cattle, which is not a pity to eliminate for the sake of own preservation?
If we turn to the beginning of the current civilization, then in the minds of people, before the mysterious and surpassing powers of nature, the consciousness reigned that they were controlled by certain forces through their own representatives in the person of rulers, priests or heroes.
At the stage of slaveholding, these mythological ideas about the otherworldly arbiters of people's destinies have been supplemented by considerations about the possibility of a significant influence of individual representatives of the human race on changes in the life of communities, to which the rest of the citizens attributed the most energetic and self-activity people they knew well.
However, in the Middle Ages, the place of these citizens-personalities has been occupied mainly by monarchs and their close associates, who, allegedly, driven by divine providence, knew where society should go.
In the future, it was this idea that was transformed in an atheistic society into its opposite - the recognition of a leading role in the history of personalities.
With the advent of capitalism with its formal equalization of the rights of personalities, the destruction of the estates, the leading role of the personality in history quite naturally shifted from rulers to ordinary mortals, who nevertheless differed in a heroic spirit that allowed them to actively and effectively counter the invaders and protect the people from the oppressors.
British writer, historian and philosopher Thomas Carlyle attributed this heroic spirit to intellectuality. On this basis, he began to preach the cult of heroes: “... world history, the history of what a person has done in this world, is, in my understanding, essentially a story of great people who worked hard here on earth. They, these great people, were the leaders of mankind, educators, models and, in a broad sense, the creators of all that the whole mass of people generally sought to carry out what she wanted to achieve. Everything that has been done in this world represents, in essence, an external material result, the practical realization and embodiment of thoughts that belonged to great people, sent to our world” [1, p. 7].
Developing own ideas about the role of heroes in changing the world in historical terms on the basis of intellectualism, Carlyle, again, quite naturally for himself, argues that by raising the intellectual level, that is, by upbringing and education on the examples of great people, anyone can be made a hero: "A full world of heroes instead of a whole world of fools... - that's what we want! We, for our part, will put aside all that is base and false; then we may hope to be governed by nobility and truth, but not before… You and I, my friend, can in this perfectly stupid light be, each of us, not a fool, but a hero, if we shall want to" [2, p. 38-39].
Thus, Carlyle, uniting heroes with leaders and prophets, believes that it is they who rule the world, and the masses are often only a tool in their hands.
Surprisingly, it is a fact, that Carlyle has not noticed or did not want to notice belonging to power by no means of the heroes and prophets, but only energetic, not stupid and immoral rogues who seized it.
However, as is known from history, the heroes and prophets do not actually seek to rule the world - they only episodically try, respectively, to save it from the consequences of the mistakes or stupidity of the rulers or direct it to the path which seems to them to be true, and not to rule or govern.
In essence, no a personality, even a genius, is able to know the sign of fate, that is, to know exactly what is better and what is worse for the world or the country.
The fact is that in the process of finding and discovering a solution to a problem that may seem absolutely correct, there is always an inadequate interpretation of incoming data - often contradictory - from incoming information flows, especially since a person's ability to fully cover these flows and choose the necessary information from them is extremely limited both by his upbringing, education, knowledge, the ability to use the latter, memory, traditions, misconceptions of the environment around him, religion, and the ability to quickly think and make adequate decisions.
Therefore, the changes introduced into history by the actions of a personality often surprise that personality himself by the fact that he assumed something completely different. And this means the incompleteness of the control of one's own actions by a person, in which, therefore, some other forces intervene - more significant, although from the outside these forces may seem by the personality himself.
But, ultimately, we, and not only us, but all living beings, are often governed by an unaccountable dissatisfaction with what exists, always wanting the best, but not knowing this best for sure and, even more so, not knowing the right ways to achieve this or that good [see, for example, 3], whereas the impact of single personalities or some groups of the population on the course of history is only external in any respect and depends no longer on the merits of the personality the effectiveness of groups, but from the place, time and state of a particular community, which, in turn, are determined by nothing other than the actions of those strata of the population who have the opportunity to manifest themselves in the creation of the historical process, and by themselves the actions of both the personalities and groups have only one original reason – the interaction of the interaction of both forms of the human consciousness - the natural consciousness and self-consciousness. Exactly from the levels of these forms of consciousness everything else depends on, moreover, at this, the basis of the action of these forms of each human consciousness is one or another degree of their dissatisfaction with the existing.
For example, the slave-owning ancient world, represented by its most prominent representatives, managed to develop both the foundations of legislation and a democratic system of government, as well as unsurpassed examples of culture and art, but remained fruitless with regard to the development of technologies that turned out to be unnecessary due to the cheapness of the slave labor.
Accordingly, in this case, the time, place and conditions did not correspond to the manifestation of scientific and engineering thought, and the root cause of this circumstance was the low level of self-consciousness even of the leading and free part of society in its altruistic component, which has not yet reached the position of denial of the slave state.
The essence of any ruling elite in society boils down to the prevalence of its members of the natural form of consciousness, with its egocentricity, as opposed to the altruism of self-consciousness, which is still in its infancy, since it is an obstacle to entry into the elite, much less the retention in it.
Similar egocentrism inevitably provokes the elites' tendency to exaggerate the role of outstanding figures in history, which they naturally consider themselves to be, believing that without them, history would cease to exist.
Therefore, in the current era of crisis, these elites quite reasonably believe that self-preservation is the most important thing, and everything else, in their view, will follow. That is, these elites, considering their personalities the primary driver of history, are more concerned with their own preservation than with the search for a different configuration of the civilization.
The leading element of these world power elites, as is well known, are the elites of the West, including the supranational elite, which, although inclined toward disintegration, is not yet ready to relinquish its authority over the world.
The best way for these elites to preserve themselves and prosper, seeing the collapse of capitalism, but not wanting to lose their political and economic superiority, find it necessary to eliminate the private property relations.
Indeed, the capitalist mode of production, which is automatically tuned to the growth of sales of products, when it reaches the limit of this sale, collapses, because it loses the incentive for development.
The resulting stagnation leads the power elite to the idea of transforming society into a form convenient for maintaining the power of this elite and all the benefits associated with it.
The current, in essence, supranational power elite, imagining itself intellectual, wants to forcibly put the population under its control by digitizing the population, discredit the family, gradually liquidating it, and deprive the population of property. It proposes to give him certain benefits depending on the behavior of specific individuals, which this elite considers correct, up to the selection of this population, the number of which should be reduced to several hundred million.
That is, this "elite" quite naturally for itself intends to reduce the population many times over in order to reduce the consumption of the remaining resources of the planet by the population, and the main way of this reduction can be, for example, the sterilization of the population with the help of medicines under the pretext of saving it from supposedly fatal diseases, and the rest of the population can be digitized with the help of modern computer technologies, putting each person under control to dictate to him the behavior suitable for the control structures, especially since the main work, as expected, will be performed not by the population, but by the artificial intelligence.
And all possible assistance in this project of the actual genocide of the population with the transformation of its remnants into voiceless and thoughtless slaves to satisfy the unworthy needs of ghouls for power, who believe that they will retain their power by introducing such stupidity, reducing all achievements of mankind and its culture to zero, is provided by science providing specialists and equipment to destroy the bulk of the population and bring the rest into obedient blockheads, divided into a kind of caste, depending on the degree of obedience.
In this case, beneficial, as it seems at first glance, for the power elite, people turn into a herd, that this elite grazes for the sake of obtaining certain products from this herd for themselves, without giving it the will to avoid its own destruction.
Naturally, such artificial education will degrade extremely quickly in all its parts, since it loses the ability to receive updates in the form of certain innovations in both technological and cultural spheres, especially since this post-capitalist society assumes to parasitize the artificial intelligence, which, according to supranational elites, will replace human intelligence without suspecting that thereby the creative potential of a person will be eliminated, depriving the society of progress.
It seems that this inadequate approach of Western elites is being countered by the newly emerged communist China, both in name and flag.
Indeed, unlike the individualistic ruling elites of the West, the Chinese ruling elites embrace a collectivist stance, which is natural for them due to the development of the Chinese community under different conditions than Europeans.
Comparing the Chinese and Europeans in their attitudes toward the rest of the world, it should first be noted, paradoxical as it may seem at first glance, that the most advanced states in the world, culturally and technologically—namely, the countries of Europe and the United States—are also the most aggressive, cruel, and boastful of their superiority over others, exploiting them for their own ends and interests through threats, promises, deception, and outright aggressive actions.
Clearly, such aggressiveness in these countries did not originate from outside, but is ingrained in their consciousness, which is oriented toward aggression and deception as the most effective methods of subjugation and exploitation of other peoples for their own ends, as occurs in the wild.
Consequently, the dissatisfaction of their natural consciousness, inherited from the wild steppe peoples, and aimed at aggressiveness, which has persisted and persists to this day, judging by their cruelty and unwillingness to consider the traditions and opinions of other peoples of the planet, dominates the altruistic self-awareness of Western societies, despite their advancement in education and technology [4].
Therefore, the overwhelming majority of the population of these countries does not protest, but actually approves of the continuous and predatory actions of their elites, who use force and deception, which, by plundering the rest of the world, grants them a higher standard of living in terms of consumption of various goods.
However, the ruling elites of Western countries differ from the predators of the wild not only in their cunning and their tendency to exploit everyone else for their own benefit, but also in their stupidity, believing that they can survive and continue to live happily ever after with the abolition of private property and the use of the artificial intelligence, along with the remaining remnants of the remaining the human population.
The prevalence of the egocentrism of the natural consciousness in the consciousness of the population of Western countries, combined with Protestantism, which appeared in these countries as early as the 15th century, with its recognition of labor not as a duty, but as a blessing, on the one hand, led to a kind of resonance of reformed Christianity and creative minds, containing in potential a technological culture, thereby causing an industrial revolution in Western countries, and their dominance over the rest of the world due to technical, scientific, and partly, cultural superiority [see, for example, 5], and, on the other hand, to a significant extent, the natural prevalence of the harsh and predatory egocentrism of natural consciousness over the altruism of self-consciousness led the Western world to orient its population towards individualism in the form of rational egoism and pragmatism.
The famous English philosopher Hobbes, one of founders of the theory of the public contract still in XVII century has said that "… people by the nature are subject to greed, fear, anger and remaining animal passions, they look for kudos and benefit, they act for the sake of favor and glory, i.e., for the sake of love to themselves, but not to others" [6].
However, Hobbes adds to this thesis that, that the person, as a natural being, is egoistic, striving first and foremost to satisfy his own needs, but he is also reasonable, that is, he is able to understand with his mind, that taking into account the interests of other people often turn out to be beneficial: “"... natural laws (as justice, equality, modesty, mercy and (in General) behavior towards others as we would wish them to behave towards us), by themselves, without the fear of some force, forcing to carry out them, contrary to the natural passions, attracting us to partiality, pride, revenge, etc..." [7].
The idea of Hobbes' the rational egoism, reinforced by Peirce's concept of pragmatism further, is essentially the basis of the ideology of capitalism.
As for pragmatism, it is characterized by its founder - American philosopher Peirce, as follows: “Consider what effects that might conceivably have practical bearings you conceive the object of your conception to have. Then your conception of those effects is the WHOLE of your conception of the object” [8, p. 331-346].
Naturally, Americans, as the heirs of European culture, began to be guided in their activities by the principle of reasonable selfishness, quite reasonably added to it the principle of benefit arising from the concept of pragmatism.
Thanks to it, Americans achieved enormous success in the activity, quickly having created the prospering state and having strengthened it.
But reasonable egoism and pragmatism have the reverse side consisting in hypertrophied desire by all means to save own life and to improve it even to the detriment of all remaining lives as well as - in full "cleaning" of consciousness from morality which hinder the person in similar society to oust by all means the competitors on a "warm" place to become successful.
It's all means fixing of the attention by the similar person only on external beingness in relation to him, that is – the subordination of own liberty of this or that necessity, the action in strict frames of the law, these or those external establishments.
But it leads domination of the state over him.
Really, if the individualist leads for himself war against all, then only the strict frames of the state which he is forced to admit and obey to establishments accepted in the state, can constrain him.
However, the similar regulation of life leads to the loss of the internal liberty, the loss of remorse, sympathy for other people, even to own children. The average American admits that he doesn't make illegal acts only because of fear of punishment, remaining for him doesn't matter.
Therefore, liberty is understood by Americans only as the external, civil liberties within the framework of their interaction with the state, but isn't reflected in internal feelings in any way. And without this there can't be sympathy for all unfortunate, deprived, desire to give help of them. Liberty, which is understood as depth dissatisfaction of consciousness with itself, aspiration to own change, improvement, is alien to Americans who are quite pleased by reached and want to retain only own wellbeing, without sharing with anybody. It means complete abandonment from development of consciousness and, ergo, uselessness, futility of the current western civilization with a line item of development of consciousness, that is - its destruction is inevitable and we won't need to wait for it long.
Thus, individualism within the framework of the consumer ideology, which creates the maximum freedom for the commercial activities and the development of the technologies, is able quickly to provide a comfortable existence for the population of the corresponding country, but at the same time it deprives a person of both internal freedom and freedom as independence from the existing and the incoming. In addition, individualism pushes for the enslavement of the weaker for the sake of preserving what has been achieved, dividing the world into well-fed, who are satisfied with themselves, and hungry, forced to take care of only one daily bread, that thereby prevents to the free development of consciousness of both those and others.
The underlying basis of the actions of the USA together with their allies on saving and consolidation of own system of life is the known statistics according to which the high level of life on Earth during the present period with the available means and resources can be provided only to about one billion from eight billion inhabitants of the planet. They consider themselves by this billion and aren't going to share with anybody by captured worldly goods. This pragmatic philosophy especially became stronger at them after defeat of the USSR in opposition of two superpowers.
Thus, the predominance of the reasonable selfishness, which appears externally by the dominance of the personality in society, actually turns out to be a substitution of the personality by the individuality with all its selfishness, whereas the personality, in essence, is characterized by a certain level of altruism [9].
Of course, the predominance of individuality over personality has put Western countries technologically and scientifically above the rest of the world, but at the same time, as a rule, brought each personality of their population to a low threshold, bringing the individuality to a high level, the basis of which is the component of animal consciousness, under the auspices of the state.
Any individuality, with its egoism, unlike the personality, is focused on consumption for comfort, and if it dominates, it does not hinder the policies of the ruling elites of Western countries, who have been openly plundering the rest of the world for centuries, taking advantage of their technological superiority. Naturally, all this inevitably manifested itself in the gradual decay of the populations of these countries, depriving them of the ability to develop, which has become especially evident today with the end of the era of capitalism.
This disabled West, whose elites think only of themselves and whose population drowns in consumption, is not only incapable of initiating the search for a way out of the civilization from the crisis, but also unwittingly contributes to its rapid disintegration.
***
The Chinese, whom the West has always neglected, and therefore, in the person of the United States and a number of European countries, has made a mistake by transferring their main production facilities to China, and thereby making China a "factory of peace," turned out to be by no means a gift for the West.
They quickly adopted almost all the latest technologies from the United States and Europe and took by now the second place in the world in terms of the capacity of their own economy.
In view of the visible decomposition of the once formidable West, the Chinese reasonably expect to assume a leading position in the world, or at least in half of it, initially as a "Middle Empire," surrounded by obedient satellites working for it under the slogan of "a common destiny for humanity," which in reality means a single electronic concentration camp for humanity should the "Middle Empire" establish itself as hegemonic power, which would represent the triumph of the great yellow race over the other barbarians.
All of this is entirely possible, and in terms of social development, it promises nothing promising due to the purely communal nature of the Chinese community, resembling a vast anthill.
Unlike Western countries, the personality is completely subordinated to the community represented by the state, and the hierarchical structure of this community is based not on the individualistic, as in the West, but on a collectivist form of consciousness. This in itself signifies the virtual inability of this community to develop independently: the bureaucratic, stagnant community of Chinese, obedient to officials, essentially reduces the creative potential of any individual—that is, the individual and his or her dignity—to zero, making technological development possible only through external sources. This manifests itself in the wholesale borrowing or even outright theft of virtually all technologies from the West.
This phenomenon is by no means accidental. It stems, if you look into the depth of the problem, from the natural and geographical location of the main population of China on the banks of two rivers - the Yangtze and Huanghe, in a relatively favorable subtropical climate.
These natural factors could not but cause two consequences for the Chinese community.
The first is that favorable living conditions have created a prevailing opinion among the population that the calmness and light labor are more valuable than the intensive labor, which has inclined most of the Chinese population not to the religiosity entrenched in other countries of the world with the recognition of the best - the otherworldly, to the transition to which every person should prepare, and to the desire for a quite tangible pleasant life here instead of some unknown afterlife.
That is, in the minds of the Chinese, the idea of the initial harmony of the world around them, which was created quite favorably for them, and which should not be "spoiled" by numerous innovations, but should be settled in it with the greatest benefit and pleasantness, adapting in ways appropriate to the circumstances.
The second consequence follows from such an important solution to the food problem for any population. Favorable natural conditions and the presence of two rivers led the Chinese to the natural choice of growing such a tasty and nutritious crop as rice by creating irrigation facilities in significant areas in the basins of both rivers.
However, the uninterrupted functioning of these rather complex facilities required rhythmic and trouble-free collective maintenance of these structures, the slightest failure in which could lead to crop failure and hunger.
Therefore, for centuries, a kind of training of the Chinese took place against this background of maintaining stability, guaranteeing them life and even prosperity. However, the achieved stability in the food issue, which does not require fundamental changes in order to achieve even greater prosperity, gradually spread to the life of the Chinese with the establishment of a strict hierarchy in it, certain rituals and following traditions.
In other words, the Chinese strove, and continue to strove, to create a comfortable life for themselves by establishing a kind of local harmony and maintaining it with traditions, instructions, and rituals, as if repeating everything that contributed to the achieved convenience.
These instructions, initially based on maintaining the rhythmic and reliable functioning of irrigation systems, were recorded in hieroglyphs, representing specific objects, ideas, and their combinations in stylized block-like drawings. In other words, the Chinese began to focus their writing not on letters in a specific combination, but directly on words in the form of stylized images of objects and phenomena.
This type of block-based writing also developed in ancient Egypt from the practice of constructing and maintaining irrigation structures in the Nile region according to instructions, which were ultimately written in an orderly block form.
The persistence of this type of writing to this day reflects the same Chinese desire to live by instructions in order to preserve the comforts they have achieved, rather than overcoming difficulties through the pursuit of innovation, but without which, truth, development is impossible.
If we look at China from the perspective of its information consumption, we can discover a historically established collectivism within the framework of obedience to superiors and a preference for using what has been achieved, which brings with it an acceptable level of well-being, especially since the fruits of scientific and technological research of other peoples can, if necessary, be utilized in one way or another, refining them with the utmost care.
Therefore, it is not surprising that now China, and its clones - Japan, South Korea, are actually copiers of technologies, invented in other countries, and these Asian countries, seemingly developed, in fact, continue to live to this day or within the framework of patriarchal traditions (Japan, South Korea) or, in fact, according to the laws of the anthill (China), where each person is assigned a place in advance for activity and corresponding obedience.
That is, in these countries, the collectivist consciousness, which includes both self-consciousness and natural (animal) consciousness, largely suppresses individual self-consciousness (personality). It is this reason that underlies the absence in these countries of a massive inventive itch, fundamental scientific and technological discoveries, but there is accuracy, accuracy in copying new technologies invented by other peoples and their rapid reproduction on an industrial scale is relatively inexpensive with some refinement.
The observation of such phenomena, perhaps, is not so obvious, but still indicates that the processes of development of human communities are influenced by both the volume and quality of information flows, and the level of awareness of oneself by the community as an integral entity, on the one hand, as well as by the community which gives in sufficient opportunities for the free development and work for individuals.
In other words, if some particular community does not itself create flows of information sufficient for its own development, or it does not fall into them, and also does not have a level of self-consciousness sufficient to provide at least certain categories of individuals with the opportunity to work for itself, then it is doomed to stagnation and subordination to more developed communities, which was demonstrated by the colonial system that existed more recently
Some bursts in the development of technologies were taking place in China over a thousand years ago, but they were quickly fading away, since China suffered from autarchy, which did not provide an opportunity to expand information flows, and the large population of China was actually in the position of slaves, which meant a low level of both collectivist and individual self-consciousness of the population. All this by no means contributed to technical progress.
As a result, individual inventions, for example, pumps, new agricultural technologies, compass, seismograph, gunpowder, paper, silk-making technology, multi-tiered buildings, rockets, complex irrigation structures, mills, etc. have not spread around the world and have not made the weather in China itself, which for several thousand years was being remained a backward feudal state.
To a large extent, the stagnation of China was influenced by Confucianism, which has established strict rules of behavior and hierarchy of social structures for more than 2000 years, with its social ethics, political ideology, scientific traditions, in contrast to the rest of the world, which was recognized by the Chinese, who were proud of their cultural and structural-social achievements, barbaric, which effectively cut China off from the rest of the world and ultimately led it to stagnation.
The Confucian idea of reward or retribution, referring only to descendants, and not affecting the otherworldly, immortality of the soul, being essentially a primitive way of thinking of the archaic type, naturally, could not contain the contradictoriness both Creation and a human consciousness. Therefore, the Chinese community was more inclined to respect the traditions, than to try to produce something new, that is, to create, which, if it manifested itself, did not receive the development. The Chinese community and now practically only copies any innovations, without asking the problems of obtaining fundamentally new knowledge and new technologies on their own.
That is, China, Japan, South Korea, in their depths, are fragments of traditional Asian communities, which are based on collectivist self-consciousness, which completely suppresses the individual self-consciousness.
Therefore, when analyzing the Chinese state, it can be noted that it has both previously and now suppresses the personality, despite its recent, seemingly rapid technological progress.
In fact, the Chinese, having relatively recently entered the information streams emanating from the US and European countries, began stealing and copying Western technological innovations with all the meticulousness of Asia, establishing the production of these copies in significant quantities and with decent quality, but somewhat cheaper.
As for fundamentally new scientific and technological discoveries and inventions, these countries have not yet produced them. Chinese culture and its Japanese counterparts have also not spread throughout the world.
The explanation for this phenomenon lies in the fact that the collectivist consciousness of the populations of these countries, combined with passive forms of religion such as Buddhism and Taoism, as well as the equally retrograde Confucianism, has not undergone significant changes in its dominance over the individual self-awareness (personality). Every Chinese or Japanese person is always obedient to their superiors and, to avoid trouble, tries not to take initiative, but to strive for the prosperity of their clan or community.
In other words, the desire for stability and order, for the observance of traditions, hinders creative activity within such a local civilization, which consists of discovering the new and the unknown, which could disrupt the established and well-debugged order.
Therefore, despite the turbulent information flows that have overwhelmed these countries, the individual self-consciousness of their populations has failed to develop, and China is not destined to steer either technological or cultural progress without external borrowing.
Similar organization of life in general in China has led to the emergence of numerous managers - officials and various kinds of technical controllers - who monitor the preservation of the established favorable order and established traditions in all spheres of life by analogy with rice growing.
Confucius became the ideologist of such an approach to life dreams based on stability and preservation of traditions, who considered it more preferable not to develop, but to maintain favorable conditions in society based on traditions.
All this points to the overwhelming predominance of the natural component of consciousness in the Chinese consciousness. That is, they, like any animal, strive above all to adapt as comfortably as possible to their surroundings.
Therefore, if China gains a preeminent position in the world by taking advantage of the decay of the West, it will mean nothing more than stagnation based on artificial intelligence and, accordingly, the subsequent rapid collapse of civilization.
***
Nevertheless, if there are two extremes, the decisions of which cannot in any way affect at least the suspension of the collapse of the civilization, then it is worth looking for a structure that harmoniously combines the main positive features of the West and China, respectively, namely: the factor of a creative personality whose activity is not completely suppressed by the state, and mainly the collective nature of the activities of such personalities.
And here, before the eyes of any researcher, there is a space between China and Europe from the Arctic Ocean to the southern borders, stretching from the Black Sea to the Pacific Ocean, not too successful for a comfortable life in it due to the occurrence of winter cold during each year, autumn and spring slush and relatively short summer heat, not too fertile land, unpredictable temperature changes and other adverse natural factors that complicate life in these conditions.
How can these conditions, on the brink of survival, influence the peoples caught in them—will they harden, develop, create organizations and formations to counter these conditions, or will they resign themselves to them and somehow survive on the brink of hunger and cold, which is essentially what happens in the animal and plant worlds?
Apparently, life in such difficult and unfavorable conditions, which puts people on the brink of survival, must oppress them, depriving the majority of the population of development and independence. But is it just that?
Relatively recently, the renowned philosopher A. A. Zinoviev, comparing Russians and Westerners, draws a conclusion that is not in favor of the Russian person, contrasting the proactive, inventive, business-minded, individualistic Westerner, who contrasts with the Russian personality with his "weak capacity for self-organization and self-discipline, his tendency toward collectivism, his servile obedience to higher authority, his tendency to view life's blessings as a gift from above, rather than as the result of his own creative efforts, initiative, risk, etc." [10].
However, the characteristics of Russians, noted by A. A. Zinoviev with a negative sign, which are somewhat exaggerated in comparison with the Western type. Nevertheless, for the emergence and structuring of an equilibrium civilization with a focus on collectivist activity, they acquire not just a positive sign, but a decisive significance, moreover, the collectivism of Russian people is also reinforced by their resourcefulness with a creative bias.
Firstly, the rather effective activity of Russians in peasant communities and artels of various types - from fishing to research - in difficult weather and landscape conditions, which allowed them to cover a huge territory from the Urals to Alaska and California, convincingly shows the high self-organization of Russian people, contrary to Zinoviev's opinion.
Secondly, the spread of the Russians to the East was impossible without rationalizing both weapons and special equipment, combined with improved logistics. And this is impossible without a creative approach to this kind of activity.
As for the creativity of Russians in general compared to the Chinese, we can turn to inventions and discoveries made by both, respectively, over the past 200 years.
The achievements of Russians in the field of fundamental scientific discoveries are as follows.
The creation of the theory of the chemical structure of a substance by Alexander Butlerov, who became the founder of organic chemistry.
Nikolai Lunin's discovery of vitamins.
Konstantin Tsiolkovsky's creation of theoretical astronautics.
Dmitry Ivanovsky's discovery of viruses.
Dmitry Mendeleev's creation of the periodic table of chemical elements.
Ilya Mechnikov's discovery of the cellular immunity.
Evgeny Kunin's discovery of the possibility of genome editing.
Ivan Pavlov's discovery of the physiological basis of the digestion.
Nikolai Zhukovsky's discovery of the fundamentals of aerodynamics.
Vladimir Vernadsky's development of the theory of the biosphere, which became the foundation of the modern ecology.
Pyotr Kapitsa's discovery of the superfluidity of the liquid helium.
N. G. Basov and A. M. Prokhorov's development of a quantum generator (laser).
Discovery of a method for treating glaucoma.
Alena Repkina's creation of methods for recognizing polymorphic viruses.
Zhores Alferov's development of semiconductor heterostructures, revolutionized electronics and optics.
Proof of the previously unsolved Poincar; conjecture that space is not three-dimensional, but contains many more dimensions.
Discovery of a stable two-dimensional carbon crystal (graphene) by A. Geim and K. Novoselov.
Production of ultra-powerful magnetic fields by Alexander Pavlovsky.
The proof that oil and gas can be formed abiogenically (non-biologically). Gubkin University, Moscow.
Development of the most effective Ebola vaccine.
Discovery of a third species of human ancestors – the Denisovans.
Discovery of a new method for detecting gravitational waves.
Launch of the world's first quantum blockchain – a method for storing transaction data as a sequence of information blocks.
The discovery by M. Yemets and A. Drozdov of superconductivity in hydrogen sulfide at high temperatures (-70 degrees Celsius).
Discovery of a ninth planet in the solar system.
Achievements of Russians in the field of fundamental inventions.
Galvanoplasty. Boris Jacobi.
Motor with direct shaft rotation. Boris Jacobi.
Heating radiator. Franz San Galli.
Foam firefighting. Alexandre Laurent.
All-metal submarine. Karl Schilder.
Fixing plaster cast. Carl Giebenthal.
The electric omnibus is a prototype trolleybus. Hippolyte Romanov.
Electric arc welding. N. Benardos and N. Slavyanov.
Oil pipelines. Dmitry Mendeleev.
Gasoline engine with carburetor. Ogneslav Kostovich.
Electric tram. F. Pirotsky.
Caterpillar propulsor. D. Zagryazhsky.
Steam crawler tractors. F. Blinov.
Aerosani. S. Nezhdanovsky.
Anesthesia machine. N. Pirogov.
Centrifuge. Konstantin Tsiolkovsky.
Monorail. Ivan Elmanov.
Electromagnetic telegraph. Pavel Schilling.
Canning blood. Vasily Sutugin.
Synthetic rubber. S. Lebedev and B. Byzov.
Incandescent lamp with a tungsten filament. Alexander Lodygin.
Reception and transmission of radio signals. Alexander Popov.
A method of electrically transmitting images over a distance. Boris Rozing.
Stereo camera. Ivan Alexandrovsky.
Photocell. Alexander Stoletov.
Universal glue and plastics. Grigory Petrov.
Electromagnetic seismograph. Boris Golitsyn.
Puppet animation. Alexander Shiryaev.
Combine harvester. Andrey Vlasenko.
Airplane. Alexander Mozhaisky.
Movie camera. Iosif Timchenko.
Activated carbon gas mask. Zelinsky and Kummant.
Assault rifle. Vladimir Fedorov.
Cellular communications. Leonid Kupriyanovich.
Organ transplantation. Artificial heart. Vladimir Demikhov.
Heart-lung machine. S. Bryukhonenko and S. Chechulin.
Air ionizer. Alexey Sokolov and Alexander Chizhevsky.
Transosseous compression osteosynthesis. Gavriil Ilizarov.
Automatic digital computer. I. Bruk and B. Rameev.
Radiosonde. Pavel Molchanov.
Hydrogen bomb.
Nuclear power plant. Pyotr Kapitsa.
Nuclear icebreaker.
Thermonuclear reactor. I. Tamm and A. Sakharov.
Internet. 1956. Anatoly Kitov.
Rocket and space technology and practical astronautics. K. Tsiolkovsky and S. Korolev.
Artificial Earth satellite.
Manned spacecraft.
Space food.
Personal computer. 1968.
Artificial Skin. Institute of Theoretical and Experimental Biophysics.
High-Power Laser Radiation in Nonlinear Optical Crystals. Institute of Applied Physics.
Sodium-ion batteries.
Trainable quantum neural network.
Chinese achievements in innovation.
Regarding the Chinese achievements in discovering fundamentally new things, the following can be said.
The Chinese have made no fundamental scientific discoveries or great inventions in the last 200 years, and they discovered paper, gunpowder, the compass, and printing, but long before modern times.
True, they have produced some relatively minor innovations in recent times, such as a wind turbine using magnetic levitation and a new rice variety that allows for the cultivation of up to 12 tons of rice per hectare, but no more fundamental inventions have been made in China.
Probably due to a significant lack of creativity, they have focused on improvements, developing existing technologies, namely:
China has begun to independently conduct manned space flights, commercial launches of launch vehicles, and numerous satellites.
China has become a leader in the field of unmanned aerial vehicles.
China has built one of the most extensive high-speed road networks in the world.
Relatively recently, China commissioned FAST, the world's largest radio telescope, used to study galaxies, matter, and other cosmic objects.
China has become one of the world's leading centers for the development and implementation of technologies in e-commerce (online trading), payment systems, artificial intelligence, and mobile technologies (cashless payments through mobile apps).
China is also developing the production of new composite materials.
Chinese researchers are actively pursuing genetic engineering and personalized medicine.
***
The explanation for this factor lies, again, in the depths—in the country's climatic and spatial characteristics.
This comparison of Russia and China in terms of the creativity of the population in recent years quite clearly confirms the views expressed by us above - that the Russian population is more inclined toward creativity, while the Chinese are more inclined toward copying existing technologies and some refinement of them.
But you can ask a tricky question: if Russia has such a high creative potential of the population, then why, with some temporary exceptions, was and is in the role of a secondary power?
The explanation for this factor is laid, again, if you look into the depths - in the climatic-spatial features of the country.
The fact is that Russia's rather underdeveloped and poorly educated ruling elites were only capable of managing such vast territory after its formation largely bureaucratically. They clearly lacked the strength and vision to organize the country's technological and cultural development, but they were perfectly capable of benefiting primarily themselves by selling their existing resources, often depriving others of even their necessities, thereby keeping them in permanent poverty. Initially, these resources included hemp, flax, timber, honey, and fur, but today they have been supplemented by oil, gas, ore, metals, and diamonds.
Naturally, such a narrow-minded, weak, greedy, and selfish elite, at any given time, caring not for the country but only for itself, purely commercially, and for the conquest of ever new territories, effectively ignored the creative potential of the Russian people, stifling it. All new inventions and technologies invented in Russia were typically shelved or ignored. But these epochal inventions were immediately seized upon by savvy Europeans, who implemented them at home and then spread them around the world, often claiming them as their own.
In fact, the only case of Russia's rise to one of the two leading states of the world occurred under I.V. Stalin. And a considerable contribution to this rise of the country was made by his policy towards the governing elite, which he ruthlessly thinned out, putting the negligent in camps and shooting in batches. Fear forced this bureaucracy to work conscientiously without hindering the development of the country. Everyone knows the result. After Stalin's death, everything in Russia gradually returned "to normal," and now it is again only a regional power, trading still mainly resources, and not products of their processing, saturating the same greedy, ungrateful and narrow-minded elite serving the Western, keeping the population still in poverty and not paying enough attention to the development of science, technology and culture.
***
We now note the basic principles of equilibrium ecological civilization.
That is, we briefly denote what is an equilibrium ecological civilization, in which development practically does not occur, but, nevertheless, conscious human activity persists without a complete fall in technology and culture, which is described in more detail in my work "Communes as a result of the collapse of the whole civilization" [11].
Historical practice has clearly shown that all ideas about improving the state and creating a blessed, consistent society in its bosom are absolutely utopian - from the ideal state of Plato to the state with the most representative democracy. In fact, all real and existing states, regardless of form, always parasitize on the body of a people who always dreams of getting rid of them, but is doomed, despite any revolution, to coexist with these parasites. The fact is that without a restraining education in the form of a state, which at the same time ensures the development of society, people, due to the underdevelopment of their consciousness, will simply try to destroy each other for their own benefit, and you can forget about any social development and the development of consciousness when creating such a situation.
Therefore, the idea of destroying the state means moving from some kind of orderliness to chaos.
Nevertheless, as it is paradoxical, it is possible to find nevertheless an outlet, or a temporary lacuna for establishment in certain degree of fair society, but only in the case of particular restriction of freedom of the individual, more precisely, its self-restrictions, in favor of collective, society, or a civilization without the states, despite all internal contradictions which always are rending society.
To achieve this goal is required establishing such society at which the resultant of all contradictory forces becomes almost equal to zero.
So as struggle, contradictions, collisions are always present at the developing society – it wouldn't be developing without them - so far as process of development should be paused or – it should be expressed extremely weakly. In other words, a civilization, society has to lose possibility of development temporarily.
In such state the civilization can be only as the equilibrium.
Its basic signs consist in the following.
First, it has to be in ecological equilibrium with the nature, i.e. it has to return generally to appropriating economy with preservation and addition of some resource-saving technologies.
Secondly, having refused the complex state management system, the civilization has to return to the simplest form of the public relations in the form of local self-coping cells of various orientation on the kinds of activity, connected among themselves not only horizontally, but also vertically, unlike primitive communities.
Thirdly, not development of technologies and the social relations, but self-sufficiency concerning creation for each person of acceptable biotic conditions and maintaining of functioning of self-coping cells without emergence of a heeling towards their withdrawal from self-government has to be tasks of a civilization. The only "medicine" for this purpose is the most frequent rotation of the chosen operating personnel.
In this relation the difference of this structure from primitive communities consists in more high level of consciousness of members of the self-coping cells, saved up for six millennia of previous civilization development, and, in this regard, emergence of possibility of the conscious decision by all members of cells of arising problems of a civilization within the elementary structures.
Fourthly, the free time of each member of community which can be very the considerable, thanks to preservation of many technologies of reproducing of food and household items, has to be devoted to self-development in that sphere to which he has predilections: art, crafts, fight against diseases, learning process, etc.
Thus, the civilization is as though conserved. Certainly, sooner or later it will go wrong, but time of its existence and quite quiet life of people in it can be much more, than life time of a technological civilization known to us.
However, the option of a complete collapse of civilization is certainly more likely due to the fact that the supranational elite, as well as the ruling elite of the United States, are unlikely to want to give up power over the world.
For an equilibrium ecological civilization, individualism loses its significance, since development in it is excluded. Moreover, individualism destroys its collectivist principles.
Therefore, pressure, aggressiveness, competition and, in part, creativity fade into the background, and patience comes to the fore; inclination to collective equal activity, consisting in the performance of compulsory work by all without withdrawal with frequent rotation, but without refusal to use certain abilities of the cell members; in the absence of an excessive requirement, limited to what is available in conditions of renunciation of private property;
in the ability not to retreat before difficulties in direct communication with nature, consuming its benefits, but without trying to transform it fundamentally; in an effort to selflessly benefit neighbors, using their own skills and abilities, which are constantly developing and strengthened.
This kind of behavior of everyone and the whole cell does not cause contradictions, but, as it were, fits the existence of everyone into the general flow of a modest, but comfortable and prosperous life, which, of course, is not nirvana, but allows everyone to feel quite close to it thanks to the unity of everyone in this flow.
***
If we now turn to the characterization of the community of people that has developed historically over a millennium in the space from the Baltic to the Pacific Ocean, the backbone and system-forming nationality of which are Russians, then we can note the correspondence of the psychotype of members of the community occupying this space to the psychotype of personalities that make up the cells of an equilibrium ecological civilization.
Indeed, the development of huge spaces by Russians for several hundred years took place, in contrast, for example, from the development of the spaces of North America by immigrants from Europe, who destroyed the natives almost completely by the most barbaric methods, practically bloodless. Moreover, Russians always began to develop the wild or semi-wild peoples of Siberia and Central Asia, opening schools, building roads and houses, introducing the natives to their own culture.
Thereby, they did show vividly not its rejection off the indigenous peoples of these regions, but provided assistance to these peoples, who now turned out to be neighbors, without destroying their traditions and beliefs.
Such kindheartedness of Russians can be explained by the events of the history of Russians, whose ancestors suffered enough from raids and wars, and they, as heirs, acquired eternal sympathy for the sufferers, a concern about the whole "poor" world, and a feeling of disgust for the rich and rapists. But they acquired not only this, defending their homeland for many hundreds of years, not giving it to offend anyone. The Russians have acquired the property of disobedience to anyone and nothing: the Russians are not inferior and do not give up, despite all the obstacles and difficulties in their path.
The challenges of life in a changeable climate, where fertile soil was rare and crops could quickly perish under the onslaught of the elements, developed in the Russians a sense of mutual support, patience, the ability to quickly find a way out of unfavorable natural conditions, the ability to live modestly, without frills, respect nature, which, one way or another, brings gifts and strive to seek these gifts in the surrounding space, which, unlike the countries of Europe, lay before them beyond the Urals, and which they managed to develop without destroying the natural landscape and in harmony with the indigenous peoples.
The Russians, forced to constantly overcome environmental resistance, could not escape suffering, and therefore they view the world not only as a potentially comfortable place to live, but as a platform for combating difficulties in every possible way.
Understanding that everything is finite, Russians could not help but embrace Christianity, which promised them harmony only after death, but only on the condition of honest and just behavior during life.
All this and the possession of the one seventh part of the world land with all its riches gives to the Russians sense of superiority over all remaining world, which feels in the person of its ruling elite the constant envy to Russia and aspiration to destroy it or, at least, to split its territory; but this superiority expresses not in contempt for the remaining people at all, and in aspiration - somehow to help all "humiliated and offended", to share with them, though so far Russians can't help themselves because of treachery of the local compradors which are destroying the country.
Besides, there is absence in consciousness of simple Russian people of purely individualistic aspirations peculiar to people of the West. The Russian people didn't manage to become impregnated by ideology of the West completely yet. Philosopher A. A. Zinoviev wrote about an individualism phenomenon so: "Identity of the person as independent "I" is the invention of the western civilization. The West has destroyed collectivist bases of human beingness and developed on their place of combining of the people possessing by self-consciousness, i.e. the West has invented the expedient and rational organizations. But natural need didn't die absolutely. She somewhere dozes, and from time to time she sparks in spontaneous forms, in particular, - in grass-roots movements. However, this need cannot generate a steady way of life for a large number of people in conditions of the western society " [10].
Over the individualism at Russians, as a rule, prevails the aspiration to the help to the neighbor who got to trouble, inclination to the general equivalent work that exists as heritage still of the recent communal past in severe conditions of northern country where without support of the neighbor it was difficult to survive as well as then that individualism in the USSR wasn't encouraged.
This and absence in consciousness of the Russian people of the feature to adapt to everything. This noble feature to remain under any circumstances oneself has grown for many hundreds of years at the Russian people because they always beat off from aggressors and, whether it is bad, well, but lived in themself and to anybody tried not to envy.
The Russian person, living many centuries in tight contact with other numerous nationalities, got used to be respectful to other customs and beliefs. He has no feeling of racial or religious superiority and never humiliated and didn't transfer to a slave status of more backward culturally the non-russian population. On the contrary, the Russian people in many respects have helped to development of feeble or small nationalities.
The Russian person values conscientiousness over expediency and pragmatism, subconsciously sensing that this will be rewarded in the next life.
What will become of the world without Russia, which can only gaze upon it in amazement? Ordinary Russians have always saved it in difficult times and asked for nothing in return, retreating after yet another victory to live in their miserable huts and eat their stale bread. It's clear that the world without such a people will perish because such selfless peoples no longer exist.
The simple Russian people have loved Christ because he has rejected the temptations of this world, rejected temptations of this world, urged to help all sufferers, to refuse violence, to love and respect each other. The Russian people on the whole sincerely seek, consciously or not, but to follow Christ's precepts, unlike hypocritical people of the West who evade from recognition that their developed and cultural states humiliate and plunder of the rest of the world for the sake of only own full wellbeing, refuting by own disgraceful affairs the prayers and glorifications to Christ.
The response to a question of the Russian idea can be only one: Russia once again should become as the savior of the world. Presumably that Russia doesn't remain lonely in the anti-individualistic aspirations. Such countries as India can join to it so as the bulk of citizens of India has purely patriarchal consciousness.
What will bring to us the singularity point, becoming closer and closer?
It cannot be predicted precisely, but, most likely, the modern civilization of consumption will disappear, and on its place can appear or only wreckages and the people surviving in a cataclysm who fell into wildness or a new civilization on other principles of existence, which are so close to the Russian person.
In the development of civilization, the individualism, expressed in the most concentrated form in the United States, and the collectivism, in China and Russia, showed their negative and positive sides.
However, to date, despite all the achievements of civilization, now the dominant individualism, which have promoted earlier of development of personal and public consciousness, and with it the whole of civilization, now, at the peak of its development has led our civilization up a blind alley.
The individualism turned into giant monopolies which took away everything in the hands and which try to erase in each individual his human dignity, having left only passion to a profit and consuming. This is deadlock which excludes the output out of it because development of each personal consciousness in consumer society stops by the formed civilization system which, in fact, blocks by all available means any personal free aspirations to other values, than consumer values: society is looped as if and it rotates in the same formed circle.
The famous philosopher of the last decades Alexander Zinoviev wrote about this phenomenon, which he called as the Westernism, so: "The meaning of life of westernoids (citizens of the West) was reduced eventually to two points: 1) to achieve the highest standard of life or at least to retain the reached level; 2) to get the maximum personal liberty, independence from people around as well as personal security. The first aspiration does the person as the pragmatic, the second - pushes him on self-isolation … The problem "To be or to have?" the Westernism decided in favor "to Have" … Coldness and restraint, indifference to destiny of the neighbor, a deficit of "warm-heartedness", loneliness, feeling of uselessness …" is a consequence of superhuman relations [10].
In this case, an unstable technological civilization automatically collapses as a complex system, losing control, like a ship in a stormy ocean.
Therefore, an impersonal capitalist civilization, having achieved significant technological heights but permeated the entire society with its ideas unconstructive for the development of consciousness, becomes unnecessary.
Another thing is which society will replace it and when? If it happens as stated above, then the mostly collectivist consciousness of the Russians, which, unlike the adaptive consciousness of the Chinese, has significant creative potential, may not be superfluous.
Bibliography
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3. Nisovtsev Yu. Contradictory but real (collection). Chapter 3. What can dissatisfaction provide and how does it act? 2019. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev.
4. Nisovtsev Yu. The deepest reasons for the constant aggressiveness of the West. 2019. [Electronic resource]. Access mode: proza.ru Yury Nizovtsev.
5. Nisovtsev Yu. Why and when did the industrial revolution begin? and precisely in Europe? 2020. [Electronic resource]. Access mode: Amazon. Yury Nizovtsev.
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Part 20. On the ratio of sensations, information and reason in the triune system of Creation.
Alive in Creation is the only receiver of information that can not only form the current time on its basis, but also broadcast the fruits of information processing, in the form of sensations, thoughts and products of own actions. But where to? How far away? And here the problem of beingness arises, which is not capable of being the only one, if only because of the accompaniment of living beings by consciousness, which comes from some kind of otherworldly, and the implicit presence of this otherworldly is confirmed by numerous facts, which are given below.
Throughout human history, two main currents regarding the foundations of beingness have dominated.
Some considered beingness to be the product of the highest powers, calling them by various names, but mostly - God. True, Schopenhauer deviated somewhat from this view, apparently in a fit of pessimism elevating this extraneous force to the rank of blind will, without explaining its origin.
Others believed that at the foundation of everything lies self-propelled matter, which has produced and continues to produce everything, although the origin of both this motion and matter itself is also unclear.
The struggle between these two currents of philosophical thought, both based, despite their conceit, on clearly insufficient premises, has raged with varying success for several thousand years. But, especially in the last few hundred years, science has taken the lead in place of religion, quite evidently demonstrating the profound materiality of everything. However, it has nevertheless failed to answer a number of questions, particularly about the nature of consciousness, which undoubtedly exists, at least in humans, but is certainly not part of the material structure of beingness.
Moreover, comparatively recent studies of the subatomic world have shown that it does not end with solid matter or radiation, but at least there is practically nothing at its core.
In particular, the mass of atoms and molecules that form our body in the form of the mass of their base - quarks, is only 1%, and the rest is in the form of energy (gluons) organized into a stable structure, which, nevertheless, is mainly not mass, but balanced birth and annihilation of virtual particles, that is, something like a vibration of energy in a certain form.
This kind of formation, close to nothing, has led many scientists to believe in some kind of Higher, immaterial force—that is, to idealism—since, as research has shown, there is nothing completed or "solid" at the base of the mass of similar object, especially since, as is well known, God was placed in "Nothingness" by theologians.
Therefore, it is not surprising that the hypothesis of a matrix world has emerged, which, according to the Swedish philosopher N. Bostrom, is merely a simulation tailored to the human perception. That is, something like a computer generates all the objects of our world, including the human consciousness [1], although God is here replaced by a programmer.
However, in any case, Nothingness must somehow produce something. Religion elevates this producer to the rank of an immaterial being—God, who suddenly went and produced everything that exists. Materialism, represented by science, attempts to explain the production of a certain amount of matter by the random ejection of certain particles from the vacuum, having "delayed" nearby as beingness.
The inadequacy of these antagonists is revealed in their shared preference for randomness over reason, since God suddenly conceived the idea of creating the world, while nothingness, in the form of a vacuum, accidentally generates particles from which the world itself is being ultimately formed.
Both of these approaches to explaining the emergence of beingness on the basis of randomness do not provide an intelligible answer to any question about the basis of beingness and its functioning, and these questions are as follows.
Where does come from and what for it is there beingness manifested in the forn of the current time? If it arises from Nothingness, then what is Nothingness, and can it generally be, since it is nothing?
Is beingness the only thing, in the form of a universe or an infinite series of universes, or are there formations inaccessible to either our senses or our instruments, but without which beingness cannot function?
Is beingness eternal or did it really happen to come randomness out of Nothingness , which is a vacuum that gives rise to virtual particles, or one-act by the will of God, nevertheless, having achieved in its existence by no means random success in such legitimate progress of the produced matter, that it, again, incomprehensibly for science, took on living forms and suddenly revealed itself in the form of a person trying to understand everything that is before him and in him?
In connection with this appearance of a person, the following question immediately arises: is there any sense in the existence of a person in beingness, and what is purpose of this existence, since he is so significantly different from other living beings, and what role does all living things in all their diversity play in beingness, how is they connected with information and time, without which living things, as such, cannot exist? Moreover, the question immediately arises: are there information and time without living beings?
Where did consciousness come from, without which the world is nothing more than non-existence, and what is it? Is consciousness material or not?
This question contains in itself the answer that modern science does not perceive, but it is clear that without consciousness, the material world, which science studies and which supposedly produces consciousness, becomes non-existent, if there are no observers. It turns out, that this world, and the scientists themselves without the presence of consciousness in it in the form of living beings should not exist?
Is there some form of Supreme reason, or does all existence handles without one? And does this reason, since it is capable of controlling the functioning of beingness, have a purpose?
What happens to any living being after the disintegration of its corporeal shell, and why does any object of beingness prove finite in its existence? In other words, where does consciousness walk away from beingness, if it does, after the death of a living being? And what does death mean for each individual consciousness.
To prevent readers from dismissing the answers to these questions as mere speculation, at the end of the article, we present concrete evidence of a connection between some unmanifested otherworld and the world (existence) known to us. The existence of this world is given to us through sensation and reason, but they are rather limited and cannot claim to be all-encompassing.
The answers to the questions posed below, combined with the presented evidence of the connection between existence and the otherworld in a specific form, in our opinion, despite the paradoxical nature of the presented hypothesis of the structure of Creation on the base of alive, quite convincingly demonstrate the informational essence of Creation, which would be non-existence without living beings, the only ones capable of perceiving information and forming current time from it.
Answers to these questions in more extensive form can also be found in a number of my articles and essays, most of which were published in the philosophical and literary journal "Topos" (Russian Federation).
Nevertheless, it makes sense to group these answers succinctly in this work so that the reader can immediately grasp the essence of the problem under consideration, in which the primary role is assigned to the living as an functioning representative of consciousness (the active, by definition, in Creation), rather than to other material formations of beingness, which, in essence, are the infrastructure for alive, since only alive are capable of changing itself and change everything else in the current time, which alive itself produces for own change in the flow of sequential discrete information packets, which are being converted by the living into the current time.
The living beings analyze the incoming information over this stream primarily for survival, and then for their own development. In general, consciousness responds to this, which is an external source for the actions of alive, providing as a transmitter to this receiver the local independence, but fixing on its part every feeling, thought and action of any living being, as if fitting itself into the individual life of all living beings in all its completeness and changes.
In other words, an infinite consciousness, or the active from the otherworldly by means of the finite living beings is being "exempt" oneself from its nothingness goes out into life with all its changing realities, which lasts for consciousness without beginning and end in a variety of changes, the number of which has no restrictions, constituting for consciousness not only life, but also its own infinite change and development through the finite living beings.
***
Answering these questions, first of all it should be noted that the absence of beingness somewhere, that is, the absence the current time, does not mean the absence of a certain entity that can potentially "be" in nothingness.
However, despite its potential, since everything can "be" in infinity, in nothingness is no change and development, which are possible only in the current time.
The idea that nothingness is not emptiness and not a negation of beingness is confirmed by mathematics, since the empty, not containing a single element, by definition does not contain anything, but along with that this empty set (nothing) is a subset of all sets, since in any set there is a place for emptiness.
In other words, zero is the most significant quantity, since, for example, it can be represented as an integral collection of the infinite negative and positive digits.
So, nothingness, or a timeless infinity, can be an unmanifested source of everything, thereby solving the problem of the foundation of Creation.
Indeed, the finite objects must come from somewhere in the process of their changes.
But throughout the history of mankind, only two answers have been given to this question without any evidence, namely: God created everything, the other answer is that everything arose spontaneously from the moving matter.
As you can see, the answer - where did God oneself or the moving matter, that produced, again, suddenly living beings? - come from? - has never been given.
Therefore, it is reasonable to eliminate this origin by assuming that everything exists infinitely in two related guises - eternally in time, and as an infinity outside of time, or nothingness.
However, where from, how, and in what form does matter enter eternity, localizing in the form of universes in reality, or as beingness in the current time, that is, where does it come from, since there is nothing else except nothingness?
There can only be one conclusion - it comes from nothingness, since there is nowhere else.
But then a problem arises - how does this happen, yes, and together with beingness, since without beingness within the current time nothingness is not capable of manifesting itself. Herewith, in process of manifestation, this nothingness should not change, remaining as before nothingness.
Nevertheless, this problem can be solved by assuming that matter, which is extracted from nothingness is nothing more than a copy of information from it, which falls on media having opposite signs, but which are not mutually destroyed, being conditionally in a spaced state in the form of projection of nothingness.
Thus, both of these parts can respectively supply matter in the form of discrete information copies into the eternity (beingness) of one sign and, accordingly, of the other sign, being integrally nothing, that is, in this respect, the infinite projection of an infinite nothingness (timeless infinity) is no different from nothingness itself.
***
The connection of a timeless nothingness with eternity, that is, with a infinite beingness in the current time through own projection is carried out informationally with the help of the material carriers present in the projection in the form of ultra-high-frequency wave-like formations of an all-encompassing holographic structure [2], carrying copies of the information from a timeless infinity, necessary for beingness in the current time, renewing it, and these carriers not only restore beingness as a whole, but renew each of its objects, which is felt by every living being in beingness in the flow of this, in essence, the artificial time due to the automatic exclusion by living beings of the interval between successive packets of information arriving at the sensory organs of each living being in accordance with its automatic requests to a timeless infinity through its projection, dictated by dissatisfaction with one or another in its own surrounding.
Therefore, such carriers may well be, like radio waves, ultrahigh-frequency oscillatory wave-like structures, the harmonics of which contain relevant information, which is converted during input to the senses into the current time and later, when decoded, into a form suitable for perception by the corresponding living being, creating a certain situation for him.
The information that is so necessary for the functioning of Creation can be perceived, processed, changed and transmitted only by living beings, since, by definition, an information is data about the state of the material objects that are recognized by other objects by the means at their disposal.
The inanimate objects are not capable of carrying out this operation, since they do not have the appropriate means for this, whereas only living beings are capable of perceiving, processing, changing and transmitting certain data, transforming them into information, that is, into something understandable for themselves in terms of life support,, due to the fact that they have sensors (sense organs), centers for processing incoming signals and a program of metabolism, growth and development on a protein carrier (genome).
Thus, only the combined active and passive components of Creation in the form of alive fall into the information flow.
These specific components, capable of perceiving information and responding to it, form on an informational basis within a certain association all living objects, included in beingness, and this information base is the wave-like ultra-high-frequency structures of ф projection of an infinite nothingness, some of which are the simplest, forming the information basis of the inanimate objects of beingness, others in their harmonics carry the programs that form the basis for those objects of beingness, which are able to perceive, process, change and transmit information, thereby acquiring the opportunity for initiative and self-development.
Therefore, not one beingness, but the totality of eternity (beingness) and a timeless infinity with its own projection, represent a complete system of Creation, which functions only due to the unification of inanimate (passive) matter and active matter in the form of living beings. They convert information from timeless nothingness through its projection into the corresponding objects of beingness with its current time, giving them motion and change in a certain space, as a result of which an infinite nothingness manifests itself in the form of beingness known to us, which is being formed by the living beings infinitely in the form of a series of universes, that is, eternally.
As a result, thanks to the finite living beings, which, due to its structure, are in the information flows perceived by them, both the stable infinite existence of the entire system of Creation and the development of an infinite consciousness (the active) through the same finite living beings are achieved.
Thus, an infinite nothingness is capable of manifesting itself only if there is that which manifests - alive, and a means of manifestation – the information within the framework of the system of Creation, containing the timeless structures and a structure with the current time, coexisting without beginning and end for the reason that integrally they represent nothingness, thereby solving the eternal problem of the emergence of everything, which never arose, being both eternity in the infinite flow of time, and infinity outside of time, being therefore both nothing and everything.
Thus, an infinite nothingness is capable of becoming everything only if there is a manifestor—alive—and means of the manifestation—information, which only alive can perceive, which discretely exists as eternally as consciousness (active), since without it, beingness becomes non-beingness.
That is, the active, or the consciousness in beingness, is capable of manifesting itself only in the form of alive of a certain structure from passive elements, which is temporarily accompanied and controlled by an external source not included in the structure of beingness —consciousness, and it utilizes this formation-body, making it sentient, thinking, and acting due to the fact that consciousness is a kind of transmitter, while the body turns out to be a receiver, until the disintegration of this body, within the framework of the system of Creation, containing timeless structures and a structure with the current time, coexisting without beginning and end for the reason that integrally they represent nothing, thus solving the eternal problem of the emergence of everything, which never emerged, being both eternity in the endless flow of time, and an infinity outside of time, being therefore both nothing and everything.
The mechanism of permanent creation of the current time, and with it beingness (eternity) can be presented in the following form.
In any living being there are sensory organs that perceive the frequency fluctuations and an internal computer that processes the received data, eventually converting them into both images and objects of beingness, surrounding the living beings, including themselves, that is, updating them and themselves constantly by the choice of some frequencies from this set of frequencies and mathematically converting them into sensory perceptions.
But this process of the updates that is so important to change them, is automatic, more precisely, under the control of a single consciousness (see below) of a projections of an timeless infinity, and the change itself, which is being marked by living beings both in themselves and in changes in environment around them, occurs as a result of the automatic formation of the current time by them, which is created through them and for them due to the fact that they do not perceive a pause between impulse signals coming to the senses.
In particular, in the human perception, the pause disappears due to the delay of these impulses when passing through nerve fibers. Along with that, for the simplest creatures, this pause is skipped in perception due to the delay required for processing the current packet of information in it by the corresponding information processing center, that, of course, is typical for a person.
Thus, for a person the information is being formed by the separate portions, which in his mind merge into a continuous stream, which seems to him by the present, since the processing of each packet of information, which has a certain duration, displaces from consciousness the interval between the successive packets of information entering the senses.
The pause between the nervous pulses, containing information, means that they don't go continuously. However, this pause together with shorter interval of processing of a signal in every moment is below a threshold of sensations and therefore doesn't get to consciousness: in particular, the moving picture for consciousness of a person is provided with an interval between the running consecutive shots about 0.04 seconds, which makes the specified threshold. Its duration, as can be seen, more than an order of the magnitude greater than the duration of a pause. Therefore, the forming the discrete sequential moments of the own time of a person, which include in its sequence all patterns and all events of life for a person, merge in the continuous, indivisible flow in his consciousness.
Therefore, almost everything around us, both for a person and for other living beings, turns from the frequency into “solid” reality in which one can live and develop, but this kind of artificial reality is based not on something illusory, but on completely material ultra-high-frequency formations.
The loss of pauses between the positions of the renewal of copies of the relevant information packages for each individual consciousness in the living is equivalent to the absence of the sensation of shifts of copies of things, including one's own body, which means for the individual consciousness in the living being "getting into" a moving world with its own laws both in the physical and chemical, as well as other spheres of the present beingness, that, in fact, we observe this around us.
***
Thus, the absence of real move in the projection of an infinite nothingness is "converted" within beingness by means of alive into the current time, which we associate with the change and move of various objects of beingness.
It is this fact of participation of each individual consciousness of a living being through its own sense organs and control centers in the formation of the surrounding "reality" that allows each living being to join the forming surrounding world, to become its actor, unlike the viewer in the cinema.
Thus, the motionless becomes moving without a mover and the question of the prime mover, be it God or the self-motion of matter, disappears by itself.
In particular, any person is both a thing and a conscious acting being (alive).
This means that every living being combines the active and the passive.
By itself, an infinity outside time is nothingness, or zero, but the active is active by definition, in order to not forgetting the passive, projects itself into wave-like formations that are in antiphase, thereby remaining zero in material balance.
Nothingness doesn't bother the active from showing oneself as consistently, updating own projection by completely replacing it with a certain frequency after some pause, that is, discretely.
Each updated projection is stationary and represents a "unfolded" zero, which through a pause representing a "pure" zero is replaced by a zero with a slightly different "reversal."
This manifestation of an infinity discretely in its finite ultrahigh-frequency form requires neither space nor motion, since nothing arises except "discontinuities" in an infinity, which can be considered the prototype of time.
The infinite motionless nothingness, thus, is a dual system outside of time, informationally united with beingness in the current time, constituting Creation thanks to the active in a timeless infinity and its projection, which also remains the same infinite and motionless, but already “torn apart” by finite, consistently renewing formations. Therefore, these formations separately are already quasi-temporal, and under the condition of their unification in itself through the living active receives beingness, where it can, in particular, realize itself in real actions, thereby converting a timeless infinity through own projection from nothingness into everything that exists.
That is, nothingness, or a timeless infinity comes out through projection into real existence.
The active, merged with the passive in a timeless infinity, in its projection manifests itself as one and as divided in its information copies, capable of demonstrating itself as living in the case of unification with the passive in beingness, that is, in the current time, which is being formed, as was shown above, by the living, who is skipping a pause between the positions of renewal.
This current time, due to the fact that it is based on discrete sequential packets of information, although it is artificial, automatically formed by alive, becomes the only possible field for own change and development of alive.
Thus, the active in alive is "creating" an irreversible flow of time, in which things move and change in space, as well as living beings themselves.
The moving, colorful world becomes a direct reality for each individual consciousness, outside of which it, in combination with its own carrier, cannot function in terms of growth, development, all sorts of life aspirations, feelings, thought processes that are not interrupted, since the duration of the renewal position is too short for any thought process or experience, but in which, when falling out pauses between them, thoughts, feelings, as if clinging to each other, flow non-stop, replacing each other until the very death of the body, at the moment of which the connection of consciousness with the environment is lost, that is, when information from it through the senses ceases to flow to consciousness. At this moment, the basis for comparison disappears, and feelings, thoughts lose their beingness as a basis in which one can act. Consciousness has nothing else to do in a similar situation in this world, and it is removed.
The system of Creation is not capable of dividing into an independent infinite nothingness, a separate projection and eternity (beingness). It constitutes a single whole, in which the form-building active is being fed by the passive, which loses its form in finite formations. The passive, losing its form in finite objects of beingness thereby restores the form of the active during their interaction. The active, therefore, does not lose its basic form and form-building abilities due to the passive is being destroyed in being, but it, "calling" the passive from the infinite nothingness in the form of the information copies for the duration of the existence of this finite, restores the form of the passive and changes it. So, by turning to the finite in the form of the passive losing its form, the active becomes eternal in form, properties and can hold the entire system of Creation in actual existence.
Despite the fact that Creation is zero in balance, it is also everything and therefore cannot but manifest itself, demonstrating to itself in the quality of the active this everything consistently and infinitely in eternity (beingness).
Creation, being everything and nothing, contains opposites in itself and denies itself, since in the face of the active it constantly strives for novelty, destroying the former in itself and manifesting in this the freedom of consciousness (active). But everything that has passed does not disappear without a trace, but is retained in the memory of consciousness (active).
The property of being one and along with that divided outside of time is possessed only by such a high-frequency formation as a hologram, since any section of the hologram is interconnected with any other outside of time.
In other words, each section of the hologram [2] contains information about the entire object, but with a proportionally corresponding decrease in clarity.
The principle of the hologram "everything in each part" allows a fundamentally new approach to the issue of organization and order. The hologram shows that some things in beingness cannot be studied by the analytical method: to dissect the object and study its constituent parts. If we dissect something arranged holographically, we will not get the parts of which it consists, but we will get the same thing, but with less accuracy.
The hologram itself is a high-frequency formation as a product of superposition of several coherent waves, giving a stationary interference pattern, since the difference in the phases of the waves does not change.
However, the active, or consciousness [3, ch. 1.2, 5], being a hologram in a projection of a timeless infinity, cannot itself be clearly present in the “solid” reality of beingness (in the current time), since it forms it through a complex passive structural formation based on proteins (an organism), which the active (consciousness) as if covers, more precisely, it makes it a receiver of information signals coming from a infinity outside of time through its projection, and by responding to them, these living beings thereby send its own information back.
It is precisely this information connection that makes such highly complex protein formation alive, that is, capable, in contrast to the usual passive in the form of inanimate matter, at least of feeling and thinking.
That is, without the living beings that form the current time, beingness is deprived of this time and becomes non-beingness, although potentially in this timeless non-beingness or nothingness, there is everything, but only living beings are capable to revive everything, that is, making this everything move, change and even evolve.
Of course, consciousness (active), both an individual (local) and a single [ibid.], cannot be some immaterial. Therefore, it can be assumed that it simply does not enter the structure of beingness due to its too high-frequency nature. And this frequency, indeed, is not recorded by any devices.
We know the limit of measuring time in beingness: our material world is being known from macro-objects that obey the laws we know, to micro-objects (quantum world), also obeying certain laws, but only to some limits that depend not only on the capabilities of the brain and sensory organs, but also on the physical limit inherent in the microcosm - the ratio of Heisenberg uncertainties.
In particular, it is also impossible to measure a time interval shorter than 10 to the power of -43 seconds (Planck time). That is, the frequency structures in our known world (existence) in hertz cannot be greater than 10 to the power of 43.
In other words, it is impossible for us to directly perceive or register what lies beyond this frequency limit. However, this "beyond" is, in turn, quite capable of implicitly emerging in our known beingness, presumably in the form of consciousness. And it can be assumed that it is precisely the ultra-high-frequency structure of consciousness that prevents its registration.
***
If we contrast the triumph of reason, so clearly expressed by Descartes in his dictum, "I think, therefore I exist" [4], with Hobbes's maxim: “… for there is no conception in a man's mind, which hath not at first, totally, by part, been begotten upon the organs of sense” [5, p. 1], then, on the one hand, we can come to the conclusion that these are merely one-sided views of things—extremes of sorts.
On the other hand, we can imagine that Hobbes's idea, encompassing all living things, quite rightly places sensations as the leading factor in the existence of living beings, without which the world is not perceived. Reason, in both animals and amoebas, merely compels them to respond adequately to sensations by processing information arriving at the appropriate center, decoding the information so that the living being first and foremost understands the source of that which threatens its existence.
In other words, without sensations, there is no food not only for thought, but also for life. Therefore, one can say: "To sense is to live." The experience shows that this is indeed true: try swatting a cockroach or catching a fish with your hand. Both they and all other living things will do everything they can to avoid death. That is, any living being in no way wants to be deprived of sensations, which are for them the most obvious reflection of life, even though they may not understand what it means to live.
Therefore, for example, the artificial intelligence, devoid of any sensitivity, but having a center for processing incoming information, does not understand that it oneself exists, that is, it is indifferent to whether it exists or not, although both the artificial intelligence and the living beings act in accordance with the programs embedded in them, but use them differently, since living beings not only process incoming information towards its systematization and the production of conclusions in accordance with the task set by the program, but also have feeling experiences, worries and accumulated experience, caused by dissatisfaction with what is, for the sake of improving safety and comfort, that is, at a minimum, to preserve sensations.
From this, we can conclude that a self-conscious being is capable of emerging only in the form of a living being, that is, first and foremost, one that senses both itself and its surroundings, and therefore is simply forced to cognize them, initially reflexively, due to an inescapable desire to maintain oneself in a changing environment, in order to then not only adapt to it, but change it according to its needs, and even whims, ever expanding the scope of knowledge.
That is, a living being, if its genome programs are supplemented with a program that allows it to generate arbitrary thoughts based on sensations, not related solely to adaptation to the environment, over time turns out to be capable of developing its mind to the point of being able to understand where it is and how this place and itself can be changed in order to in order not only to live comfortably and multiply, but also to learn the secrets of beingness in the form of discovering the laws of its functioning and remaking everything in accordance with them on an ever-increasing scale, and at the same time and increasingly developing the subtlety of their feelings, so as not to just feel the degree of threats or well-being, but also to enjoy the beauty of the world, which, although presented to man by the senses, but its perfection is comprehended only by a developed mind, able to appreciate the harmony of the surrounding.
Therefore, Descartes' maxim "I think, therefore, I exist" [4] is related only to a person who is only one of all living beings who is able not only to try to stay in existence by all means, but can also understand himself, as well as his destiny in the world, if he thinks about it properly.
Before him, though, Locke reflected on it.
Locke has developed Hobbes's thought about sensations, making a source of ideas, having designated their origin from sensations as well as mind, and having introduced experience as criterion of truth of the knowledge, gained from these sources: “All ideas come from sensation or reflection… all that our knowledge is founded, and from that it (experience) ultimately derives itself… The objects of sensation one source of ideas. – First, Our senses, coversant about particular sensible objects, do convey into the mind several distinct perceptions of things, according to those various ways wherein those objects do affect them… The operations of our minds the other source of them. Secondly, The other fountain, from which experience furnisheth the understanding with ideas, is the perception of the operations of our own mind within us, as it is employed about the ideas it has got; which operations, when the soul comes to reflect on and consider, do furnish the understanding with another set of ideas, which could not be had from things without; and such are Perception, Thinking, Doubting, Believing, Reasoning, Knowledge, Willing, and the different actings of our own mind…” [7, p. 77].
Locke's removal from prime beginning – sensations, couldn't but lead him to thought of check of the different ideas, arising on the basis of sensations. As criterion of truth for correction of distortions, arising in the course of formation of ideas, Locke offers experience. In this approach of Locke to definition of truth is looked through the understanding of the fact that progress towards truth is an aspiration to explain the nature of objects and phenomena. This means understanding of the impossibility of possessing by the person of absolute truth.
On the other hand, the experimental verification of the ideas proposed by Locke is the rejection of the concept of "innate ideas": “… men, barely by the use of their natural faculties, main attain to all the knowledge they have, without the help of only of any innate impressions; and may arrive at certainly, without any such original notions or principles” [ibid, p. 7].
In this opinion Locke both is right, and isn't right, inasmuch the crux of the matter consists in - to whom should be attributed these form-building abilities or ideas.
In the human consciousness these form-building abilities or ideas are hidden, more precisely, directly they can't be manifested, so how the person is obliged to start acting in life with "blank sheet", to find new ways, but not to be under the influence of already known. At the same time, "innate ideas", but in fact the formative abilities of a single consciousness [3, chapters 1.2, 5], embedded in every program of the genome of living beings, are the basis of everything that exists, inasmuch a lifeless matter can't produce any ideas, unlike consciousness. Therefore, a single consciousness, which is present at each person, forms all environment, surrounding him, through his sensations on the basis of the passive from a timeless infinity (Nothingness).
A single consciousness in a varying degree understands itself and understands that it wants and can, and, as a result, it finds ways of own development both on own level, and on the level of each individual consciousness in the environment, which, apart from it, there is no one else to form according to own projects.
Our reasoning and digression to history lead to thought, that there are two levels of consciousness – the lowest, which includes all living, self-perpetuating, adapting to the environment, changing in it, acting instinctively and reflexively, perceiving the fact of own existence at the level of sensations; and the highest level of consciousness which differs from the lowest only by the fact that to the perception of sensation is added the awareness of oneself, expressed not only in abstract and arbitrary thinking, the speech, but also in imagination, memory, different experiences and passions, will, perpetual aspiration to liberty against any order.
Any individual consciousness, and not only human, produces its own world, copying and receiving every moment through the channels of the sense organs available to its own carrier, of course, not a direct image of the entire timeless infinity, but receiving a display of those fragments from it that a given individual consciousness is capable of recognizing and connecting with the hidden help of a single consciousness [3, ch. 1. 2, 5].
All this initial copying of recognized fragments from a timeless infinity is carried out automatically by any individual consciousness through a living being in the way it can in accordance with its level of development, its sense organs, but in contact with a single consciousness, since the individual consciousness in its carrier, be it a bacterium or a person, in isolation from a single consciousness cannot develop a complete picture of its own world in the present of its own time that it forms, and it does not exist in isolation from a single consciousness, constituting in the holographic projection not a part of it, but being the unified consciousness itself in accordance with the basic principle of the hologram: all in one [2].
Living things acting instinctively and reflexively are almost entirely subject to the necessary in the world they themselves reveal through their sensations, where, in all its diversity, they are no more than one of its dynamic elements, unaware of their own presence in the present moment, but understanding the sweetness of some sensations.
However, even living things acting instinctively and reflexively potentially contain the germ of freedom, since at their own level, through their own senses and with the help of a single consciousness, they shape their own life cycle, their own environment, and strive to survive within it.
But this instinctively reflexive living being does not yet have the ability to become conscious of itself in this world, unlike a self-conscious being. Nevertheless, any living being differs from a thing, since it senses and has a governing reason, according to which it can adequately act in the world of phenomena without delving into their essence. Thus, any living being is a prelude to higher consciousness, without which the latter cannot emerge, since only instinctively reflexive living beings have sensory organs, and without sensation, no one can "enter" existence.
Self-consciousness manifests itself in instinctively reflexively acting living beings at the highest level of their development. These beings are utilized by the highest consciousness implanted within them, with the help of a corresponding – additional – program in the genome, as the basis for the development of the resulting formation. Therefore, a single consciousness initially appears as an instinctively reflexively acting living being in the existence it creates itself as a single consciousness, providing the living being with suitable conditions for gradual development, which is expressed in the creation by any living organism of own "present" within the framework of beingness.
In fact, the development of a living being consists of its consciousness processing the givens it forms itself as a renewing "present." At each moment, consciousness, through sensations, gradually and consistently based on dissatisfaction with the available "replaces" copies of previous environmental objects with objects that provide it with better adaptability to the environment and the most favorable living conditions, converting information from a frequency-wave form into a "solid" reality.
Thus, any living thing changes itself, struggling with other living things, dying and emerging in new forms. But, in general, the instinctively reflexively acting living beings are in a progressive trend. All of this has been satisfactorily studied and described by evolutionary theory, with the exception of the explanation for the emergence of life and the emergence of humans among living beings. People, possessing self-consciousness, refuse simply to adapt to the environment but begin to purposefully change it.
As a result, the volume of information received by each person and human communities as a whole grows at a greater rate than for other living beings acting instinctively and reflexively, increasingly compressing time and ultimately leading, in our three-dimensional world, to the disintegration of human communities due to information collapse, or the accumulation of excess information that human consciousness is no longer able to "digest" [3, ch. 1.7].
Thus, the being with self-consciousness differs from other living beings, instinctively reflexively acting, only by understanding ourselves, from which grows all its aspirations, and which are based on dissatisfaction of consciousness by itself, meaning its initial activity which is expressed in impossibility of this being to live, simply adapting to the environment. This being acquires requirement to change this environment and to change itself together with it, and thus to develop, not following the only need to adapt to the existing order.
This conscious aspiration to change all existing, to liberation from former, to its replacement by other is the finding of liberty by any being with self-consciousness. Liberty of any individual consciousness is anyway manifested in these conscious decisions. During this process the consciousness enriches itself. At the same time liberty gives to a person the chance to live as he wants within surrounding reality if a person, the consciousness carrier, is able, more precisely, to dispose by this gift adequately.
Liberty does not require "to attribute" it to the person as "transcendental object" ("thing-in-itself"), i.e. to believe that the person is free only in the intelligible world. Any self-conscious being is freely always and everywhere owing to understanding of itself, understanding of own existence in the world: this being always comes to decisions self, it self and is responsible for them in any sphere – practical or intellectual. And it is unimportant, are available on this the reasons or these decisions are spontaneous; the important thing is that in the consciousness of a person as the representative of activity of consciousness "sits" the perpetual dissatisfaction, without which he would turn into the stupid cattle, chewing the same cud, that can be very pleasant. Exactly it is the expression of his liberty and for this reason he has an opportunity not simply to live, and consciously to develop himself and don't stand still.
Not beingness "imposes" on consciousness itself as a whole and not consciousness does what it wants with being, but consciousness "attracts" information copies of only those objects from the timeless infinity, which it is able to recognize and combine through the sensations of the bearer of consciousness so that from moment to moment for consciousness it ultimately forms a changing picture of things. The images of things in consciousness in this process are adequate to the things themselves. The rest of the fragments from a timeless infinity, which cannot pass through the available channels of the sensations or which the programs in alive are not able, at least so far, to recognize, fall out of changing picture the fragmentary beingness, which is being formed by consciousness in alive.
In this process of obtaining an adequate display is available for the consciousness of reality at the level of phenomena by means of incoming and processed information packages take part both the senses organs, and the centers processing of the arriving information. At this owing to physiological features of a live organism the pause between "moments" of copying drops out for consciousness of the living being, resulting in front of any living being emerges the moving and changing colorful world, instead of the frequency holographic projection.
But to comprehend the fact that the carrier of the consciousness enters into the time process is capable only the highest consciousness which aware itself, but, as the person, it considers time independent from itself. Nevertheless, the process of the receipt and processing of information means the emergence of own time or "now" for the human consciousness in which it receives the changing spatial picture of the surrounding. In it, a person can participate in events, or to live - to interact with surrounding objects, to think, to experience, to find self, to set goals, to solve problems, to seek even unattainable, and to find satisfaction in this.
Thus, for the human consciousness the changing world picture in the form of the phenomena, but not essences of deep levels, is formed not by sensations and not by thinking, though they are means, and this picture in general is a product of processing of arriving information in a person, similar to what occurs in the computer or in any other alive; the difference consists only that the human consciousness is capable to separate itself from reality and to interact with it already on this new basis – a basis of own self-consciousness, purposefully using memory, cognitive abilities, speech, various kinds of communication, imagination, experimental data, and all this - against the background of emotion, but not by means of only the software or instinctive and reflex actions respectively.
It is possible therefore to note that each person possesses the highest form of matter from all available its forms just because he is a self-conscious being with the greatest possible level of liberty. Eventually he isn't subordinated to anybody and disposes by himself, so how he initially in the consciousness "throws" himself only into such world in which it can purposefully be implemented only so, as he can so far in the conditions of the resisting environment including and his direct competitors, the same, as he himself. A person differs exactly by this from all other living beings, also having consciousness, but the lower level which only are being adapted to the environment, which is being formed by them with the participation of a single consciousness, - from bacteria to the highest mammals.
However, potentially any instinctively-reflexively acting living being as a whole is the basis of life, without which the highest consciousness cannot do. Instinctively and reflexively acting living things create not only a base for the manifestation of the highest consciousness, but also an intermediate shell between it and inanimate matter, supplying the human body with almost all energy resources, being its food, and also creates lively and seething background of its life, without which human communities would find themselves in an icy desert of silence.
Thus, we can say that a person contains the entire Creation within himself in the present, not only because he is a part of a holographic projection of a timeless infinity, but also because he is both a thing and the consciousness of an instinctively-reflexively acting living organism, and the highest consciousness of a being conscious of himself.
Thinginess in a person is the material basis of everything, making up the human body of elements and components corresponding to this dimension of beingness. In this inanimate, passive matter, the sign of a timeless infinity is manifested, without which Creation would not have taken place.
The lowest consciousness, which animates the body in accordance with its existing codes and programs, allows it to reproduce; metabolism occurs within it; the senses operate within it, "delivering" information from both within and outside to the information-processing and control centers of the organism. The most significant aspect of a living being acting instinctively and reflexively is the sensations that connect its consciousness with its surroundings.
The highest consciousness, which integrates with the material components of the body and the living being acting instinctively and reflexively, creates a being possessing self-consciousness, which is a symbol of the entire Creation, "constructed" for it.
It is clear from this comparison of all three components of the reality of our world, that a sign of the person is not his material essence, not his sensations or even not its rationality inherent in any living beings owing to presence of managing directors of the centers at them, but only self-consciousness can be as this sign.
Self-consciousness gives a scope for any creativity, providing the general development of consciousness in the conditions suitable for life and at the same time in the conditions of the environment resisting him. Thanks to self-consciousness this creativity results to infinite, meaningful functioning of all beingness which exactly for this purpose and is formed by consciousness on the basis of a timeless infinity.
It follows from this that a person himself designates and expresses the highest consciousness, being its instrument, on the one hand, as an informational link, which binds a beingness, a holographic projection of a timeless infinity and a timeless infinity itself, and on the other hand, he is a full-fledged representative of a single consciousness, consciously acting in finite real (with motion) formations in the form of communities.. Without such personalities and collectives opposing each other and cooperating with each other, a single consciousness would be powerless.
***
As shown above, without living beings, there can be no time, no space and motion of any objects, which are dependent from time, because only living beings are capable, thanks to their structure, of converting incoming data into the current time with all its accessories, indicated above, which include living beings themselves, located in the time flow formed by them among things in certain groups in conditions suitable for existence.
You will say: what was there before the appearance of living beings in the universe?
Yes, nothing could have been, since without living beings there would have been only non-beingness.
Moreover, the living and the non-living are capable of existing and changing only because the living provides current time not only for itself, but also for the non-living, since without it the living lacks a sphere for change and development, suitable and at the same time, it resists its effects, like without friction a person could not walk.
Thus, the sphere of action of living beings, or their beingness, is limited by the current time, which they themselves create on the basis of incoming information flows, from which they are able to select exactly what they need for life, creating a microsphere for life in the form of, for example, what exists on Earth, as well as a macrosphere in the form of an infinite series of universes with the corresponding infrastructure for them.
The beingness with all its attributes can exist only in conjunction with some otherworldly, which for us turns out to be an unknown and incomprehensible non-being - outside the time known to us.
This fact is explained by the fact that the limited diapason of sensory organs and the degree of efficiency of the centers for processing incoming information do not allow us to look there, but this non-beingness, strangely enough, controls through living beings both all beingness and the living beings themselves, since all living beings are an alliance of the active and the passive, that is, consciousness and the inanimate.
The base of this alliance - in non-beingness, or rather, it is “located” in a timeless infinity, which for us appears as nothing, but in this nothingness is potentially everything, and it is being “issued” in accordance with the requests of alive as needed through a certain information channel, which is a quasi-temporal projection of a infinity outside of time in the form of a hologram [2].
And the main property of a hologram is the coincidence of each of its parts with the whole, which ensures their connection outside of time.
Due to this property, all information packets, updating each object of beingness with an ultra-high frequency, place this beingness, both in all its particles and as a whole, under the control of a hologram, which is a high-frequency formation as a product of the superposition of several coherent waves, giving a stationary interference pattern, since the phase difference of the waves does not change.
In a hologram, each particle of the active does not lose its unity with the entire single-multiple infinite set of the active particles, and therefore can, in particular, with the help of this unity, to recognize, read and copy from an infinity out of time by means (the living beings) and methods, which it is available, necessary for own existence the things in their connection, recognizing them in accordance with own mind (intellect), coupled with form-building abilities so, as it wants and can, updating every "moment", that is, discrete, but infinitely, a holographic projection as a quasi-temporary basis for one's own existence in the current reality in the form of a living thing in this information process.
Particles-copies of the active (consciousness), in the association with copies of the passive (things) in a current reality, are able thereby to receive from an infinity out of time the “necessary” copies of things (passive) in the information form for them to replace existing copies of things in beingness, including replacing own material base, as well as updating themselves.
This information process of the interaction of an infinity outside time, where everything is inseparably, and the holographic projection, where the active and the passive are separated, requires for interaction of the active and the passive as well as for interaction of the active with an infinity outside time the artificial union of the active and passive in one form or another of alive, the main difference of which from everything else is the ability to convert individual consecutive data packets, carrying encoded information, into objects of a current reality for their updating, including consciousness in alive.
These packets are similar to the pulsed signals from the transmitter via the ether to the television receiver, in which they are converted into a changing decorated picture on the screen.
Alive is also able to convert individual sequential impulse signals containing information into a incessantly changing picture of the world due to a certain inertia of signal processing, which in the minds of any living being nullifies pauses between incoming packets of information (the positions of the update), creating a continuous change in the whole picture, in which arise already real – more or less "dense" - objects, rather than frequency information copies of the active and the passive.
However, unlike a television set that only decrypts and converts into an image a scene, that has already been prepared in advance from an appropriate source, a living creature has the ability to change this picture in accordance with own needs, desires, at this, a person can change this picture also in accordance with own goals, communicating automatically through own sense organs through a hologram with an unmanifest infinity, although, in the whole, the process of updating beingness is regulated by a single consciousness of a holographic projection of an infinity outside time.
Thereby, for the consciousness of a living being, a changing event world arises in motion (energy) – the current reality, or beingness, in which it is already possible to live in one's own present, but within the framework of common time.
In other words, the powerful energy of ultra-high-frequency wave-like structures of a holographic projection of an infinity out of time, which carry in their harmonics corresponding encoded information, is converted into the mass and energy of objects of the current reality, which are related to each other in accordance with the well-known formula E = mc;.
The matter, which is being extracted from Nothingness is nothing more than a copy of information from it, which falls on media having opposite signs, which are not mutually destroyed, being conditionally in a spaced state in the form of a projection of nothingness.
Thus, both of these parts can respectively supply matter to eternity (beingness) of one sign and, accordingly, of another sign, being integrally nothing, that is, in this respect, an infinite projection of an infinite nothingness is no different from the nothingness itself.
The connection of a timeless nothingness with an infinite beingness in the current time (eternity) can be carried out informatively with the help of material carriers available in a holographic projection of a timeless infinity, necessary for the existence of the current time, at this, these carriers are restoring beingness as a whole, but are also renewing each of its objects with an ultra-high frequency, that is being felted by each living being as sojourn oneself within the flow of this, in fact, the artificial time in beingness due to the automatic exclusion by living beings of the interval between high-frequency impulses.
The information that is so necessary for the functioning of Creation can be perceived, processed, saved, changed and transmitted by living beings, since, by definition, an information is data about the state of the material objects that are recognized by other objects by the means at their disposal.
The inanimate objects are not capable of carrying out this operation, since they do not have the appropriate means for this, whereas only living beings are capable of perceiving, processing, saving, changing and transmitting certain data, transforming it into information, that is, into something understandable for themselves, due to the fact that they have sensors (sense organs), centers for processing incoming signals and a program of metabolism, growth and development on a protein carrier (genome).
Thus, information is subject to the active (consciousness) only in combination with the passive component in a certain form.
This form is based on information and represents living objects that are part of beingness, and this information basis is the wave-like ultrahigh-frequency structures of the projection of infinite nothingness, some of which are the simplest, forming the information basis of inanimate objects in beingness, while others in their harmonics carry programs of the active (consciousness) thanks to which these objects of the certain structure (sensory organs, information processing centers, genome) are able to perceive, process, change, store and transmit information, thereby acquiring the opportunity for self-activity and self-development.
Therefore, not one beingness, but the totality of eternity (beingness) and a timeless infinity with its own projection, represent a complete system of Creation, which functions only due to the unification of inanimate (passive) matter and active matter in the form of living beings.
They convert information from a timeless nothingness through its projection into the corresponding objects of beingness with its current time, giving them motion and change in a certain space, as a result of which an infinite nothingness manifests itself in the form of beingness known to us, which is being formed by the living beings infinitely in the form of a series of universes, that is, eternally.
As a result, thanks to the finite living beings, which, due to its structure are in the information flows perceived by them, both the stable infinite existence of the entire system of Creation and the development of an infinite consciousness (the active) through the same finite living beings are achieved.
It should also be noted that the basis of the association of the active and the passive in beingness is a formation of the passive matter in the form of molecular complexes, containing sensory organs, information processing centers, centers that ensure the implementation of form-making abilities, containing appropriate programs for the growth of existence and development of a being in a certain environment.
It is only through this structural formation of the passive matter that consciousness gets the opportunity to flow into the flows of information, using them. Therefore, consciousness, as it were, covers the structural formation formed and updating by it from passive matter, energizing all the components of this formation, which begin to function consistently in accordance with the programs embedded in them, starting from the embryo, being during life a receiver of information from timeless infinity through its holographic projection. At the same time, this revived formation automatically supplies information about all its feelings and thoughts to the same holographic projection of timeless infinity that accumulates in its databases.
That is, the active (consciousness) does not unite directly with the structure formed by it, being another - the most organized wave matter of the hologram, but, like a source of energy and along with that an antenna for a radio receiver, connects through itself revitalized by it the structure with the hologram, which is an information bridge, connecting alive with an infinity outside time.
In this process of forming the basis of a living thing from the passive matter and connecting it to a hologram, consists the revitalize of this formation out of the passive matter, that is, consciousness makes it susceptible to the surrounding in association with itself during the life (a certain period of time of growth, development and dying of a being), on the one hand, making it possible to transmit streams of information from alive to a projection of a timeless infinity and from it back - to alive, responding to his requests, to ensure the stability of Creation, and, on the other hand, giving these living beings the opportunity to "enjoy" life in the allotted time, the basis of which is nutrition, reproduction and the desire to improve their own existence due to enduring dissatisfaction with the present, which does not allow the living being to stagnate.
Therefore, similar association of consciousness and the passive matter of a certain form and structure creates a completely autonomous living being, which cannot be attributed to either the passive matter or the active, and it, therefore, as something in between, not aware of its main function - the keeper of stability of Creation and the builder of beingness, simply lives for oneself in the form of communities in consecutive generations in corresponding niches, mainly devouring each other, excluding the civilized human communities, in which this process is no longer practiced.
However, the program of growth, change and development of each living being, activated by the active (single consciousness) of the hologram - a projection of a timeless infinity, is initially being configured in a simplified manner - strictly on the aspiration of living beings to preserve their lives for the sake of receiving sensations that distinguish life from the emptiness of non-existence, with which some species of animals are familiar from hibernation or fainting.
It is sensations, first of all, that give the fullness of life, and thinking only regulates their receipt as far as possible.
Therefore, for all living beings, the program of growth, change and development is configured to receive sensations that give the impression of being in life, but nothing more.
According to this program, located in the genome of each cell of the body, all living beings fight to preserve sensations, and everything else, in particular, problems of cognition, culture, morality, are not included in their "diet," that is, they are all programmed only to get sensations, which they succeed with different success, adapting to the environment.
In other words, all living things are, as it were, inside the environment, being a kind of atoms or dynamic components of this environment, pushing in it for a prize in the form of sensations, and not reflections about such life.
They are not able to go outside, but they would be able if, in addition to the first program, an additional program appeared in the genome which would allow them the arbitrary considerations and the appropriate actions to achieve their goals in addition to their well-developed instincts and reflexes.
It was such program that appeared when a suitable candidate arose, capable of the arbitrary thinking and the appropriate actions.
Such candidate was one of the upright creatures, which was the most developed in relation to the production of various actions.
The rest of the living things were not covered by this innovation and therefore still live, adapting to their own environment for the sake of getting sensations, and do not claim more.
Only such formation as a holographic projection of a timeless infinity including a single consciousness of the hologram, is capable for the organization of the introduction the most complex additional program into the genome, which partly translates the actions of a living being from the adaptive sphere of survival into the sphere of conscious development due to the fact that it is able to cover all living beings out of time due to the property of the hologram "all in one," and is also able to therefore introduce an additional program into the genome, contributing to the attachment of a suitable living being to a purposeful effect on the environment in order to adapt this environment to the needs and interests of this living being, that already goes beyond instincts and reflexes.
This additional program already provides a conscious impact of a living being on the environment in order to achieve pre-set goals, corresponding not so much to the consumption of pleasant energy resources, but to the satisfaction of the interests of this being, which gradually become more and more diverse in the course of its activity - first, for of increasing the efficiency of using own surrounding, and then -achieving the desire to know oneself and the world around, which, in turn, further increases this efficiency.
In this case, the volume and speed of information consumed increase many times over, stimulating, first of all, the development of the information processing center, the volume of which in a person has increased five times compared to the brain of primates, and its structure has become more complex in accordance with the solution of new problems that were previously absent, and, therefore, the ability of consciousness to develop not only within the relatively narrow framework of adaptability, but also beyond its vast limits has increased, which, in turn, began to be reflected in the ever greater absorption of information flows by this new creature - dual in its consciousness.
Thus, the introduction of an additional program into the genome provides the opportunity for additional development of both the living being itself in its new guise, and provides an immense scope for the development of consciousness in this new being in its generations and changing civilizations with endless variations in changes in mood, considerations, thoughts, interests and aspirations of these beings during their interaction.
However, the increasing flows of information over time begin to exceed the capabilities of the human brain, making civilization unstable, and it disintegrates, reducing a person in his communities to the previous state of relations with nature, close to survival in it, but since the human genome does not change, then a person in his communities does not lose the opportunity to again use his additional program in the genome for development, so significantly different from the a slowed development of the animal world.
And all starts again, thus ensuring a discrete but infinite development of consciousness in the human communities, which has no limit, since living beings in a person have managed to go beyond the limits of adaptability.
Nevertheless, the question arises: what happens, in particular, to the values of culture, science and technology accumulated during the development of civilization, not to mention the endless changes in mood, considerations, thoughts, interests and aspirations of each of the living, purely individual?
Do all these values, developed by people, really disappear without a trace?
But in comparison with the sensations and considerations of other living beings, they are immeasurably higher both qualitatively and quantitatively.
This fact is additional proof of the existence of an otherworldly hologram, not only conducting information flows in both directions between beingness and a timeless infinity, not only being an accumulator of information, but also representing a single consciousness of a hologram, which concentrates in itself in the energy-informational form all that is in beingness, renewing it every moment and, at the same time, a single consciousness controls both the appearance (birth) of each living being and its existence through its particle - the individual consciousness, and all these particles are united outside of time, but in beingness each individual consciousness has no connection on its part with a single consciousness that is allowing each living being to act according to its own understanding, which, in particular, for a person constitutes the freedom of his will.
All this makes a person in his communities not only a pearl of beingness, but also a being that makes the maximum contribution to the information piggy bank of a single consciousness, changing and developing it endlessly, as well as unknowingly participating together with all other living beings in the formation of beingness and maintaining the entire Creation in a stable state.
Thus, the change and development of consciousness can occur exclusively within the framework of biological nature, the pinnacle of which is a person, since only the living beings are capable of forming the current time, which is thus artificial, but contributing to “extracting” thereby both consciousness and everything else from non-existence, since they are the ones capable of reacting to information flows, converting them into material objects known to us, and not, for example, the artificial intelligence, which is not independent in its functioning and must be configured, managed and controlled by someone. That is, all other forms of matter are informationally useless, or rather, the inanimate can only be a carrier of information.
A single consciousness of a holographic projection of a timeless infinity uses each person for its own change and development, since it covers him individually during life, and along with that combines all these impressions of countless lives, whereas a person himself, considering himself to a certain extent independent - and this really so - simply lives in accordance with his considerations, abilities, circumstances and environment the term, allotted to him, not noticing the connection of his own organism with a single consciousness and not realizing his own role in Creation, which, in fact, without living beings would be simply as nothing in in the full sense of the word.
Thus, without the living beings that form the current time, beingness is deprived of this time and becomes non-existence, although potentially in this timeless non-existence, or nothingness, there is everything, but only the living beings can revive this, that is, make it all move and develop, which in the face of a person, among other things, is available the fixation, to understand and to use the current time for one’s own purposes, and of all living beings, only people, the only ones aware of themselves in time, comprehend their own mortality, which in itself makes their life not only sensed, but meaningfully-tragic, forcing them to experience it not only within the framework of specific benefits, but also of culture.
***
Judging by the fact that everything in our world is interconnected, and living beings themselves represent highly complex material formations capable not only of shaping current time and, consequently, beingness as a whole and in all its details, for their own existence within it, but their value also consists in that direct and reverse flows of information automatically pass through them, recording all events in beingness that are absent from nonliving things. Thus, alive ensures the functioning of the entire creation in its continuous renewal, preventing it from falling into nonexistence.
However, all this is impossible without certain control and direction from some center.
And this center can only be a single consciousness of a holographic projection of a timeless infinity, encompassing through its local (individual) forms all living beings, which in their totality form from the passive (non-living), or more precisely, from information copies of the passive, the infrastructure for their own life in it on exoplanets in the structure of universes known to us with all their attributes, also controlled by a single consciousness.
If we consider consistently the problem of the Supreme reason and, accordingly, the goal that it pursues, then we can find out, starting from the above-described the triple model of Creation, which is an unmanifested timeless infinity (nothingness), its quasi-temporal holographic projection and beingness in the current time, that is, in continuous updating, the following.
From the presented model, the presence of the Supreme reason in two guises emerges.
1.A unmanifested single consciousness of a timeless infinity, representing all that is and all that is not yet potentially, not separately, but in an inseparable connection with the manifested, temporal single consciousness of the holographic projection of timeless infinity.
2. The manifested in hologram single consciousness, converting information through alive into the current time and, consequently, into motion in space, and determining everything in the forming in constant updating beingness (a multitude of universes at various stages of development) in changes through the common time of various type, that is, manifesting the infinite through the finite infinitely, but discretely, in the form of beingness for its own development, life, and expression, while simultaneously maintaining its unified-multiple holographic formation, renewed with an ultra-high frequency, in equilibrium with a timeless infinity by shaping the common time through oneself in the quality alive, thereby shaping space and the things moving within it.
Thus, the manifested single consciousness consistently represents beingness as the present, not only in constant renewal, but also preserves the flow of everything that exists within the framework of being, producing what is and preserving the past
The eternal, yet discrete, renewal and maintenance of beingness is accomplished through finite living beings, who are not only the possessors of sensory organs but also possessors of consciousness. This process occurs as a result of the interaction of a quasi-temporal holographic projection and a timeless infinite Nothingness realized by a single consciousness through alive. Herewith, information is the bridge that connects them, ultimately shaping both the world surrounding living beings and the beings themselves. The infinite is thus expressed in the finite, infinitely but discretely.
Creation, represented by the unmanifested single consciousness, cannot fail to manifest as similar holographic projection, thereby constituting a dual system—timeless and yet temporal—since outside of this formation, it is nothing other than non-beingness.
Thus, the active (consciousness) and the passive (things) are inseparable in a timeless infinity, and yet, in a certain respect, separated in its holographic projection.
Since the common time is being formed by the manifested single consciousness of a holographic projection of a timeless infinity through its own particles in living beings, not at all, but for its own development, life, and expression, that is possible only in communities of individuals, since within the framework of the common time, each particle of the manifested singled consciousness is forming own time in a personal carrier (a living being).
Therefore, a single consciousness, manifested in its particles, combines in the process of forming its own time by each living being the material components and components of consciousness into a certain unity for a limited time of the life of the being, giving him the opportunity to act in accordance with the level of consciousness he has - the highest level in this regard corresponds to beings with self- consciousness, having free will due to the ability to think arbitrarily on the basis of dissatisfaction with both forms of individual consciousness in a person.
Herewith, each living being from their countless multitude is such as a result of possession of the genetic code (programs) ensuring the type, functioning and reproduction of organisms as beings of the lowest consciousness (one program), and beings that are self-aware, that is, beings with an additional program introduced that allows a beings to gain the ability to express oneself in own time in maximum coverage of own surrounding with its conscious change in his own goals.
Along with that, a single consciousness of the hologram [2] maintains a connection with each being during its lifetime from its side, but disconnects it from the side of the living being, thereby ensuring the autonomy of the actions of each individual consciousness in its own carrier: the connection from the side of a single consciousness of the hologram with each individual consciousness is maintained during the life of a living being as the main property of the hologram, becoming one-sided at the moment of birth, with the removal of this limitation at the moment of death of a living being, thereby completely incorporating this individual consciousness, falling out of the current time, into itself.
The formation of one's own time by each living being from their infinite multitude is automatically converted into the formation of the common time, that is, the creation of one's own environment by each being along with that creates by all this multitude, or rather, recreates, infinitely, but discretely, the entire beingness with each impulse of high-frequency renewal of a holographic projection of a timeless infinity.
The manifestation of this hypostasis of a single consciousness of the hologram in the finite infinitely, but discretely among things and directly in them (objects of beingness), subject to destruction during their own existence, stabilizes the particles of consciousness that are in the living, since the core of each particle of consciousness is restored in the finite during interaction with it as a result of appropriate reactions to what is happening. Thus, each particle of a single consciousness is unchanged and eternal in its essence, but along with that endlessly changing, like a single consciousness as a whole.
In this hypostasis, a single consciousness of the hologram extends to all beingness, thereby being infinite and pervasive, manifesting itself among moving objects in the space-time continuum, that is, using the manifested beingness for its own change and development due to the continuous change in the time formed by it through living beings. Therefore, it cannot be unchanged.
Since in this hypostasis a single consciousness of the hologram as a whole is constantly changing, striving for novelty, it cannot be omniscient and omnipotent, but can strive in eternity towards this, that is, towards a unmanifested single consciousness of a timeless infinity, containing in potential everything that is, and everything that is not yet, but which sooner or later will appear in one form or another according to the need and the degree of development of the form-creating abilities of a single consciousness of the hologram, which goes on endlessly, comprehending all innumerable and diverse shades of beingness, making mistakes and correcting what has been done, finding precisely in this the charm of its own existence, or rather, life in this ever-changing beingness.
Herewith, for its own realization, a single consciousness must be divided, in order to act through its particles in the finite, in particular, in mortal human beings, temporarily animating them and making them intelligent to one degree or another, but unaware that they are functioning, albeit of their own free will, but with the representation of the same single consciousness, manifested in them.
Everything else in beingness is the basis and condition for the development of particles of a single consciousness manifested in beingness, which is both divided and omnipresent, as well as united and holistic, that is entirely possible at different levels, since we know the corresponding holographic principle [2].
A single consciousness of the hologram is not present solely in some incomprehensible transcendental place as an incomprehensible incorporeality, and does not shape the world by its sudden command. In its inseparable unity with a unmanifested single consciousness of a timeless infinity, being its projection manifested in quasi-time and along with that being manifested in the current time of beingness in the form of living beings, a single consciousness is to a certain extent, leading link in beingness. Thereby, beingness, ceaselessly forming in time, becomes a co-beingness for a single consciousness.
Thus, consciousness is unified and divided in its hypostases for its own manifestation and development in beingness, which is being formed by the same single consciousness through its own particles via the holographic projection of a infinite Nothingness (timeless infinity).
***
It is curious to ask and try to resolve the following question: is there any point in birth and death, except for an immutable end that is clear to everyone, if happened beginning which, however, not quite clear? Or will the automatism in birth and death remain incomprehensible to us - mortals?
That is, why and for what the living beings are born, and why Creation cannot do without them, and why and for what they have to die for, but not completely to disappear, if only because they leave offspring, what all other objects of beingness are deprived of. In addition, if Creation is unable to manifest itself without living beings, then the moment of death and the moment of birth in the current time cannot be separated and must coincide.
All religious denominations, materialists of various kinds and existentialists, who most clearly showed the modern attitude of philosophy to death, agree, paradoxically, on one thing: they all consider that death "removes" a person from beingness.
In particular, Christians consider death to be the return of the soul from beingness to God, preserving the soul in eternity, thereby refusing at least some plausible explanation for what the soul should without any meaning stay in eternity, having visited beingness only once.
Materialists categorically claim that death is the irrevocable transfer of a person from life to oblivion, what is meaningless completely for a person's consciousness, if only because it should also disappear, but this is quite logical for materialists, since they consider consciousness to be the final product of an inanimate matter, and where can he go if not to disappear with the body, returning again into inanimate matter.
That is, materialists eliminate consciousness in the same way as Christians the soul, forever from consistent participation in events that occur only in beingness.
It seems that existentialists, who believe existence, that is, life, to be the only interesting one, will reveal to us the truth of life and death, and they are really right that there is nothing interesting except life, but existentialists again come to non-existence after death.
Existentialists, when they talk about death, mean life, because death, they believe, is the absence of existence that does not interest them. This means that death can only be talked we can speak only in the context of approaching to non-existence.
For example, Heidegger writes about death like this: “We have conceived death existentially as what we have characterized as the possibility of the impossibility of existence - that is to say, as the utter nullity of Dasien (care)” [9, p. 354]; “… In its death, Dasien must simply take back everything” [ibid, p. 356].
Similar transfer of the problem of death to life, firstly, assumes that a person should always be in a state of anticipation of death, which can occur at any moment, indicating the end of everything, that is, - in a state of anxiety, thereby destroying various, including pleasant impressions of life, and, secondly, existentialists, like representatives of religious confessions and materialists, are not able to constructively look beyond the threshold of death, because they do not note any presence of life there.
The explanation for such paradoxical coincidence as a result of such, as it seems, completely different approaches to existence in being and after death, is that they are all humanists, who, as you know, believe that the basis of beingness is a person.
Therefore, Christians believe that after death, the soul is forever separated from a person, leaving his sinful body in it, and probably remembering in eternity how it lived in this body, since there is nothing else to remember.
Materialists at all deny the presence of the soul in the body, believing that consciousness is a natural consequence of the development of inanimate matter, fixing their attention only on the finite person in society as a product of social relations. Therefore, for them, a person quite naturally disappears after death, forever falling out of beingness, taking consciousness with him.
Existentialists do not notice consciousness (soul) at all, replacing it with care in beingness about beingness: “Care harbours in itself both death and guilt equiprimordially. Only anticipatory resoluteness understands the potentiality Being-for-guilty authentically and wholly – that is to say primordially” [ibid, p. 354].
Therefore, more adequate solution to the problem of birth and death, in our opinion, the hypothesis put forward by us about the holographic "gasket" [2] between beingness and an infinity outside time may turn out to be such, since the consequences from it, some of which are briefly described here, look quite convincing [3].
Indeed, the main mystery of birth and death consists in the fact that a living being comes as if from nowhere and goes, as it were, to nowhere. Obviously, there is no way to do without the otherworldly, which also needs to be somehow determined.
Therefore, a certain digestible hypothesis is required in order to explain, at least for oneself, what is happening, rejecting the purely one-sided approaches of both idealists and materialists, who, in essence, explaining nothing even from the standpoint of ordinary logic.
In particular, idealists of various stripes are looking for the cause of life, things and everything else in God, the world spirit, pure and unclouded ideas, although they have never been seen and will not be seen because there is no ideal in the world, and this sublunary world itself is by no means confines itself to what looms before our eyes, which the materialists insist on, who, just like the idealists, are one-sided, believing that moving matter is the cause of everything.
However, inanimate matter does not have the ability to perceive, select, transmit and use data from the environment for its own benefit due to the lack of the necessary organs for this; and the materialists are unable to explain the origin of the motion of matter, despite the fact that motion is an obvious manifestation of current time, although time itself does not exist by itself, to which in due time yet Kant also turned his attention: “Time is therefore merely a subjective condition of our (human) intuition (which is always sensuous, that is, so far as we are affected by objects), and in respect of all phenomena, consequently of all things which come within the sphere of our experience, it is necessarily objective. We cannot say, “All things are in time”, because in this conception of things in general, we abstract and make no mention of any sort of intuition of things. But this is the proper condition under which time belongs to our representation of objects. If we add the condition to the conception, and say, “All things, as phenomena, that is, objects of sensuous intuition, are in time,” then the proposition has its sound objective validity and universality a priori” [7; 1.1, §6]; “It is nothing more than a form of our inner contemplation. If we eliminate the particular condition of our sensibility, then the concept of time will also disappear; it is inherent not in the objects themselves, but only in the subject who contemplates them ”[ibid., §7]; "... the concept of change and, along with it, the concept of movement (as a change of place) are possible only through the concept of time and in the concept of time ... the concept of time explains the possibility of all a priori synthetic knowledge that sets forth the general doctrine of motion" [ibid, §5 ].
It turns out that the grounds for birth, life and death still remain in the fog, and we do not yet know, for what reason all living beings, including a person, are born and exist, changing, and why and for the sake of what come to them in the end the death itself.
However, there were thinkers who were able to imagine that a person in his consciousness is a kind of receiver, who, by virtue of his construction, receives both knowledge and ideas.
In particular, Peirce purely intuitively has realized the phenomenon of the process of motion of feelings and thoughts as a derivative of the interaction of the senses and consciousness with the environment, or, in the modern view, as an informational process of interaction of each individual consciousness in own carrier with the environment, in which successive moments of time in perception a person merge into a continuous stream that gives him life: “At no one instant in my state of mind is there cognition or representation, but in the relation of my states of mind at different instants there is. In short, the Immediate (and therefore in itself unsusceptible of mediation--the Unanalyzable, the Inexplicable, the Unintellectual) runs in a continuous stream through our lives; it is the sum total of consciousness, whose mediation, which is the continuity of it, is brought about by a real effective force behind consciousness” [8, V. II p. 211-242].
In accordance with the above hypothesis about the holographic nature of Creation, there can be no only one beingness-creation. If Creation is unique, then one beingness is incapable of manifesting by itself without the help of extraneous forces - God, the Big Bang unknown by whom or what initiated, etc., what in itself indicates the helplessness of both idealists and materialists in relation to the genesis of Creation, which cannot be temporary, that is, to appear by someone's will or by chance.
Our hypothesis demonstrates the eternity of Creation and, accordingly, of beingness, if it is being formed by living beings, who therefore are a key element of beingness, without knowing about it.
The result of such actions of living beings in aggregate and separately makes it possible for these creatures not only to live, but also to develop in this beingness, almost ideally structured for them, according to the principle of biological evolution for a certain period.
In addition, for the consciousness of the living beings, whose presence in them is difficult to deny, since without it, the living becomes the same as all other inanimate objects of beingness, the opportunity is given to develop, albeit discretely, that is, after the death of one living being, it appears in a slightly altered form in another being, which we observe in the evolutionary chain of increasingly complex and improving organisms up to the emergence of beings capable of being aware of their actions.
These, the last in the string of all various living beings, in contrast to them, are already capable of changing the world around them in accordance with their projects, thereby accelerating the development of consciousness even more, as well as making it incredibly multifaceted.
From this position, living beings in their totality and individually as the active in beingness by their more or less conscious actions at different levels is the only thing that can support the development of consciousness through them eternally.
It is therefore logical to assume that Creation does not exist as something random, spontaneous, arising as a result of some fluctuation, it is not clear at what moment, if we can talk about time, which actually did not exist then, but Creation exists eternally, constantly renewing itself through beingness, which is being formed by the living beings that automatically turn for this to an infinity outside time through its holographic projection.
Creation cannot be motionless and therefore devoid of development, since it immediately falls out of existence.
Creation cannot be chaotic, because it will immediately disintegrate, due to the initial instability.
Therefore, the laws according to which Creation functions do not just keep it from stagnation, collapse or decomposition, but contribute to its development, the meaning of which cannot be laid down in dead matter, but is only in living matter, since only it is capable of development if only the living beings can perceive, process and transmit information.
It is precisely to keep Creation in a stable state, suitable for the development of the consciousness, present in it in alive, that it is necessary to give the birth to living beings who, in the course of their life, continuously receive the new packets of data from an infinity out of time, selecting from them, in accordance with the means available to them, the information that is necessary for their existence, as well as updating themselves.
In addition, on the one hand, the living beings, as it were, animate through themselves this unmanifest infinity and maintain its in a stable state thanks to the functioning of the applied beingness, the motor of which is the various living beings.
On the other hand, the living beings are born in order to the consciousness that manifests in them and through them, has not been standing, but has been developing through their communication and actions.
However, the renewal of each object of beingness has some limit that exists for all its objects, including living beings, when failures in the process of this ultra-high-frequency renewal occurring in frequency-wave basis of beingness lead to disorganization of the functioning of the organism, which now becomes unsuitable for the stay of consciousness in it, and it leaves this body, stating thereby the death of the body, but along with that - the renewal of consciousness, which immediately manifests itself in a new body for other life, forgetting therefore about the previous life, because it is necessary not for a person, but precisely for the development of consciousness in a new guise and in new circumstances.
Similar disruptions in the frequency-wave basis of beingness are the true cause of the destruction of the body, and in general, they are the cause of the disintegration of all objects of beingness, which therefore cannot but be finite.
Nevertheless, through these finite objects of beingness, and not otherwise, occur the manifestation in the form of beingness of timeless, that is, eternal infinity, delivering through its holographic projection the information copies of all objects of beingness, including each individual consciousness, which living beings convert into beingness itself.
In addition, the death of living beings means a discrete renewal of each individual consciousness, which allows it to develop differently in a new living being, and so on - ad infinitum.
Thus, one can imagine that Creation consists, as it were, of three layers - an infinity outside time, its holographic projection and beingness, in which th living beings are located.
It is interesting that in this version Creation turns out to be stable and manifests itself in the form of beingness with the living beings acting in it.
However, science holds a different opinion about the structure of Creation. Scientists believe, that the space around us with moving objects in time, that is, being felt by us, is nothing more than only one objective reality. which does not have any layers completely hidden for us. They also believe that this Creation-beingness in which exoplanets are located consists of an infinite number of universes. But they are unable to satisfactorily explain how they arise.
We, on the contrary, assume that Creation does not coincide with beingness, being eternal and infinite due to its special structure, which together with beingness includes two more specified layers. All of them, together, by their interaction, ensure, first of all, not their own existence, but the existence of the objects that is able to perceive, process and transmit information, being always active for this reason.
Therefore, only it - this active - can be the basis of Creation, which exists, in fact, only for the development of the active (in beingness, the active is consciousness).
The active, by definition, cannot stop in the consumption of information flows, always requiring additional portions of information for its own change in them, in what and is concluded its ability to develop, since everything else (passive) can only support this development, having no selfsufficiency, but being an equal component of Creation, which can be both a carrier of information and an infrastructure that ensures the existence and development of consciousness without which the active is also not able to manifest, and in this respect, the active and the passive are equal and main objects of Creation in the streams of information.
It is the active (consciousness in beingness), associated with the passive in beingness, that turns out to be included in the information flows, and is able to convert the information coming in the form of successive packets-impulses to the sense organs of the carrier of consciousness (alive), recorded on the wave-like formations of the hologram, into denser material objects, thereby forming both beingness itself and the living beings in it.
The basis of the association of the active and the passive in beingness is a formation of the passive matter in the form of molecular complexes, containing sensory organs, information processing centers, as well as a genome containing appropriate programs for the growth of existence and development of a being in a certain environment.
It is only through this structural formation of the passive matter that consciousness gets the opportunity to flow into the flows of information, using them. Therefore, consciousness, as it were, covers the structural formation formed and updating by it from passive matter, more precisely, it makes this complex lively, connecting it with the single consciousness of the projection of timeless infinity and thereby energizing all components of this formation, which begin to function according to the program laid down in genome, starting from the embryo.
That is, the active (consciousness) does not unite directly with the structure formed by it, being another - the most organized wave matter of the hologram, but, like a source of energy for a radio receiver, connects the revitalized structure through itself to the hologram, which is an information bridge, connecting alive with an infinity outside time.
These awakened complexes in the form of living beings, which are a key element of beingness, with the means available to them decrypt and select from the incoming sequential encoded data packets information suitable for their existence, and then convert it into their own surrounding in the form of objects of beingness together with a single consciousness, more precisely, with the help of a single consciousness of the hologram, participating thereby in the formation of all beingness.
As a result, it turns out Creation to be able to express itself through an infinite set of finite objects of beingness by means of the interaction of the active (consciousness) and the passive (things) both in the current calendar (general) time, and in own current time of each of the active (living) beings, that is, beings, possessing consciousness, and these beings cannot become infinite in this current existence of finite objects in the form of always up-to-date present , unlike consciousness, which is only temporarily present in a living body, more precisely, accompanying it and guiding it.
Therefore, at the moment of death, each individual consciousness no longer have an object, which it must accompany, and it gradually falls out of beingness, restoring its connection with a single consciousness of a hologram. However, consciousness, leaving the current time, which is formed by it only through its carrier - a living being, at the moment of the being's transition from life to complete disintegration again regains those information bases of a hologram, which are close to him as individuals, and it turns out to be able to assess possible and interesting ways of existence for its own development in beingness upon subsequent appearance in it, which occurs at the same moment of dying, since there is no the current time in the hologram.
Thus, for each individual consciousness at the moment of death of a living being, a connection is restored from its side with a single consciousness of the hologram, in which there is no current time, that is, its autonomous existence in the body ceases and it connects to a single consciousness of a hologram to choose the further path of its own development already in the new organism, starting from the embryo, not sometime later, but at the moment of death of the former organism.
In this intermittent process of regular update of various organisms, which are finite in their existence in the current time, only the eternal life of consciousness in interaction with the passive matter is manifested.
However, the ultra-high frequency holographic projection of an unmanifested (timeless) infinity cannot act perfectly, as a result of which in all objects of being, manifested in it due to the conversion into them of successive information packets-portions, due to failures in the hologram, deviations accumulate, preventing these objects from functioning in a certain mode, be it a planet, a brick or a person, and they eventually collapse.
In other words, due to the accumulating disruptions in the hologram, all objects of beingness cannot but be finite, but can manifest themselves discretely due to the form-building abilities of a single consciousness, collapsing and reappearing, that is, existing not continuously in a certain capacity, but infinitely in eternal renewal.
However, in this respect, there is the following difference between inanimate objects of beingness and all living beings.
If the thing isn't capable to correct consciously the changes happening to it – at it as the passive there is no aspiration anyway to retain its peculiarity, which it is not aware, a thing has only elementary feedback mechanisms preventing its chaotic disintegration - then any living being, and not only a self-conscious being, by all possible means, which it has enough, clings to life. Thereby, consciousness in alive keeps its main feature - the activeness, or the persistent aspiration to changes in itself and around itself.
Actually, "immersion" of consciousness into the finite live existence over and over again is also a solution of the problem of preservation itself infinitely as the active .
The existence in things and among things, and also close to other forms of consciousness as alive, on the one hand, allows consciousness to correct the structure of own kernel on the basis of reactions of the surrounding on own actions not to lose ability to aspirations on preservation of the radical peculiarity – own activeness, and on the other hand, allows to try to use changes which it is capable to feel and/or to be aware anyway with advantage for itself, but not to the detriment.
Additionally, the variety of situations in each finite existence for any individual consciousness means finding of sole individuality in an infinite number of particles of consciousness.
Finally, the initial frequency disruptions in the structure of the active (individual forms of consciousness) does not lead him to disaster (the collapse, or loss of the form), since the kernel of the active is restored in the finite, that, moreover, makes the ultra-high-frequency wave-like holographic projection of an infinity out of time stable as a whole, and each particle of consciousness - capable to participate in the formation of time and, as a result, real worlds in the current time.
Thus, the finite is necessary to the infinite not only for functioning of the system of Creation as the timeless and along with that as the temporary system, which thereby is retained in equilibrium, but also for stabilization of the active in Creation, making the active by unchanging and eternal in its essence, yet infinitely changeable.
In addition, the restoration of the core of the active in beingness is facilitated by the fact that the decaying passive objects of beingness by the energy of their own decay, as it were, feeds consciousness in alive, which, due to this, gets the opportunity to restore its core, in turn spending part of this energy of decay on the restoration of the passive objects in other forms, thereby renewing both oneself and them.
These are the consequences of the loss of form by finite passive objects, including the human body, which, disintegrating after death, becomes on a par with other passive matter, while its consciousness is not lost, but continues in another living thing, which it makes such. In other words, at the level of beingness, there is a process of updating, similar to that which occurs in a hologram with an ultra-high frequency, but in beingness the frequency of updating is incomparably less.
If each individual consciousness is both an independent particle of the unified consciousness of the hologram, and the entire hologram with all its resources, then the body is the bearer of consciousness for the manifestation of these resources in the time, formed by each living being.
As a result, each individual consciousness with the help of a single consciousness finds a program corresponding to its level of development and the desired changes in a particular embryo, and begins life first in searches of updated oneself with varying degrees of success, but indispensable finds, which are somehow found along the endless path of consciousness.
Thus, consciousness does not travel after the death of the body through some corners of the otherworldly "world", which is impossible, since there is no current time there, the formation of which begins with the sense organs.
Therefore, each individual consciousness of any being is forced to return to the embryo of a new life, finding itself renewed in it again in a different body, but without the memory of a previous life.
This memoryless return is not equivalent to arrival from oblivion, since the hologram (otherworldly) is by no means oblivion (death) in its pure form, but ultra-high-frequency formation with a kind of time in the form of infinity breaks, in which, however, any events are not present.
Reunited with her, each individual consciousness gets the opportunity to access any of the past lives and access to all secrets of beingness only for human consciousness, which it is able to comprehend on its own level. Along with that, a person's consciousness can evaluate own achievements in past lives, and accordingly choose something new for a future life, quite consciously "placing" himself at its beginning on one or another inhabited planet, at the required stage of the current reality. This can be a stage before the emergence of civilization, or any of the centuries of civilization.
Each individual human consciousness makes its decision on further progress in being in the borderline state of transition from life to death on the basis of a block of information concentrated in a holographic projection of an infinity out of time, available for his understanding.
This borderline state is a process of gradual separation of consciousness from the body, which does not immediately lose its ability to function in the normal mode of forming own time. In this state, the human consciousness has not yet left the body completely, but has already received a two-way communication with the hologram instead of the previous one-way communication with a hologram from side of a hologram.
Having established thereby the direct connection with the hologram from its side, the consciousness of the dying person also receives appropriate access to the hologram databases.
In other words, this borderline state between life and death does not last long, but its time, even a fraction of a second - while the body is still alive - is quite enough for consciousness to use the resources of the hologram, to which it already has access: to get acquainted with the information from the databases of the hologram, which it recognizes, to solve current problems, and to draw up, accordingly, a program for the next life cycle to continue its own development in alive.
As soon as the death of the body occurs, that is, its final disintegration, each individual consciousness finds itself in the current reality, as if it did not leave this reality, but in a new body, more precisely, in new embryo, since every individual consciousness has a duty not only to change and develop oneself, but also to change and develop a single consciousness, as well as keeping Creation in a stable state of eternal change, and all this is provided by nothing more than events that can happen to consciousness only in time.
That is, the individual consciousness is not "lingering" in the hologram, although it is a particle of it. because it is always "present" in it, moreover, it is not only a particle of the hologram, but also the very unified consciousness of the hologram, but this consciousness can manifest itself only in time, or in living beings. Therefore, each individual consciousness at the moment of death of the organism immediately finds itself in a new body for a new life.
Each person is aware of his belonging to a single consciousness and of his individual role in his development only at the time of the death of his own body, when his individual consciousness, disconnecting from the body, becomes a single consciousness of a holographic projection of a timeless infinity in accordance with his holographic essence, but without losing his own personality acquired during the past life, and without forgetting about all past lives that it makes sense to remember.
***
The most compelling examples attesting to both the interaction and the direct connection between a implicit timeless infinity with its holographic projection (Nothingness), and beingness as we know it, are as follows.
The analogue of a timeless nothingness is vacuum, which has always been associated with emptiness, that is, with barren nothingness, but, as it turned out thanks to the latest physical studies of this phenomenon, vacuum is a virtual “sea” of unborn particles in the field of zero-point oscillations. These vacuum fluctuations can be considered as the excitation of the vacuum, as a result of which, as physicists believe, it is capable of generating matter, although, in reality, as we showed above, the inanimate matter and material consciousness are not generated, but are always in beingness, that is, in the current time – an eternal derivative of a timeless nothingness, being updated with the help of the active (consciousness) of a hologram by copying what is in a timeless nothingness according to requests emanating from living beings, both individually and by their entire aggregate.
In other words, beingness - matter and consciousness together in the current time, never arose, since, on the contrary, time itself is formed by the alliance of inanimate matter and consciousness in alive under the control of a single consciousness, which is outside of time, on the basis of also a timeless nothingness, for own change and development. As a result of this, neither beingness nor a timeless nothingness with its holographic projection are capable of manifesting themselves - so to speak, the effect of the egg and the chicken: without beingness a timeless nothingness with its projection is not capable of manifesting, so how only in beingness the current time is present; and beingness without a timeless nothingness with its projection is not able to exist, since there is no one to update and control it, forming time in it on the basis of information flows emanating from a timeless nothingness at the requests of living beings of beingness.
The fact that a holographic projection of a timeless nothingness is reflected in beingness, confirming for us our own presence in Creation, although this projection is outside the current time, is shown by the research of neurophysiologist from the USA Carl Pribram [10].
Pribram was attracted to the holographic picture of the world due to reflections on where and how memoirs are stored in a brain. Numerous experiments for decades showed that information is stored not in any particular site of a brain, and is dispersed on all volume of a brain. The researcher of a brain Karl Lashley in a number of decisive experiments in the twenties the last century has found out that irrespective of the fact which a site of a brain of a rat was deleted, he could not achieve disappearance of the conditioned reflexes received by a rat before operation. The only problem consisted that nobody could offer the mechanism explaining property of memory "all in each part".
Later, Pribram faced with the principle of a holography and understood that he found the explanation which neurophysiologists looked for. Pribram is sure that memory is contained not in neurones and not in groups of neurones, but - in series of the nervous impulses, "braiding" a brain just as a laser beam "braids" the piece of the hologram containing all image entirely. In other words, Pribram is sure that the brain is the hologram.
Pribram's hypothesis also explains how a human brain can store so many memoirs in such small volume. It is supposed that the human brain is capable to remember about 10 billion bits for all life.
It was revealed that one more feature can be added to the properties of holograms - the huge density of record. Simply changing a corner under which lasers light a photographic film, it is possible to write down many various images on the same surface. It was shown that one cubic centimeter of a film is capable to store to 10 billion bits of information.
Our supernatural ability to fast identification of the necessary information from the enormous volume of our memory becomes clearer with accepting the fact that the brain works by the principle of the hologram. If you ask that occurred to you at the word "zebra", you should not shuffle mechanically lexicon to find the answer. Associations to the words "striped", "horse" and "lives in Africa" appear in your head instantly.
Really, one of the most surprising properties of the human thinking is that each piece of information is correlated instantly and mutually with any another - one more quality inherent to the hologram. As any plot of the hologram is infinitely interdependent with any another, it is quite possible that it is the highest exemplar of cross and correlative systems.
The location of memory is not the single neurophysiological riddle which became more solvable in the light of the holographic model of brain of Pribram. Another riddle is how the brain is capable to translate such avalanche of frequencies, which it perceives by various sense organs (light frequencies, audio frequencies and so on), in our concrete conception about the world. Coding and decoding of frequencies are procedures with which the hologram it copes best of all. Just as the hologram serves as some kind of lens, the sending device, capable to turn as if a senseless mash of frequencies in the concrete image, so and a brain, according to Pribram, contains such lens and uses the principles of a holography for mathematical processing of frequencies from sense organs in an inner world of our perceptions.
Pribram's thought that our brain designs mathematically "solid" reality, relying on entrance frequencies, also received the experimental confirmation. It was revealed that any of our sense organs possesses the much bigger frequency range of the susceptibility, than it was supposed earlier. In particular, researchers found out that our organs of vision are susceptible to audio frequencies, that our olfaction depends on what that now is called as "osmotic frequencies" and what even cells of our body are sensitive to a wide frequency range. Such finds suggest an idea that it is work of holographic part of our consciousness which transform separate chaotic frequencies to the continuous perception.
The most curious aspect of holographic model of a brain of Pribram comes to light if to compare it with the theory Bohm. Because if the visible physical density of the world - only a secondary reality, and what "there", actually is only holographic frequency setting and if a brain - too the hologram and a brain only choose some frequencies from this set and mathematically transforms them to sensory perception, what remains on a share of objective reality, which science considers to be the only one?
The holographic model also shows that consciousness is not the brain function, and, on the contrary, the brain is controlled by consciousness, more precisely, the brain is the instrument of consciousness, which, thus, in case of death of the brain, does not perish. In the holographic reality the thought, eventually, is as well real, as consciousness.
If the hypothesis about the holographic basis of the reality around us is close to the truth, then this will be an additional confirmation of the use of this reality, due to its characteristics, as an adequate tool for work, or rather, change and development of the particles of consciousness through alive in beingness.
If to assume that a person in the basis is the hologram from the superhigh-frequency passive and active, then the last can't but be the leading willy-nilly, otherwise it would lose its activity and it would be "found" in nothingness, but not in the living being, which is capable, undoubtedly, to change also itself and surroundings.
At the same time, each person, as is known, combines two polar properties: on the one hand, he has only the individuality and personality inherent in him, but, on the other hand, he is not able to exist without his own kind, like, indeed, all living beings. In other words, a person is the separate, and he is a whole, just like everyone else in the multitude, like him. Like an ant that has lost its anthill, a person perishs alone.
This fact also allows us to assume that at the core of a person there is a hologram, which in any part is a whole, and vice versa.
It is this property of the separation and along with that universality that allows each person to be separate, independent, unique and at the same time unable to realize himself and his existence without communication. Such acquisition of self-consciousness and self-activity in the community means for each person, in struggles and trials, to purposefully do what he is still capable of, striving in this process to reconcile his own egoism (a reflection of his own specialness) with compassion for the people around him, who in fact are him himself as a whole.
As is known, the dark matter, inaccessible to observation in the electromagnetic wavelength range, manifests itself only in gravitational interaction, since the mass of stars and gas is not enough to hold visible objects of the universe, without participating in other types of interaction and not containing any elementary particles related to the matter of the universe.
The dark energy is evenly distributed in space, experiencing gravitational repulsion instead of gravitational attraction, that is, the negative pressure of dark energy generates repulsion, or antigravity, causing the expansion of the universe to accelerate.
It is assumed that the dark energy, as a super-weak scalar field, after it reaches a state of equilibrium, will slow down the expansion of the universe and, most likely, it will be replaced by the contraction, making the universe a kind of the oscillating system.
Thus, both of these types of matter are involved in the control of the universe: the anti-gravity of dark energy counteracts the gravity that dark matter controls.
It is estimated that the accelerating expansion of the universe began approximately 5 billion years ago, and before that, the expansion was slowed down due to the gravitational action of mainly the dark matter.
Curiously, if the acceleration in the universe had begun earlier than the specified moment, stars and galaxies would not have been able to form and life in the universe could not have arisen.
All these above facts regarding the dark matter and the dark energy indicate the opposite nature of their effect on the ordinary matter of the universe, similar to the fact that in the holographic projection of timeless infinity, ultrahigh frequency wave-like formations also have the opposite sign, and, therefore, may well project this property from a kind invisible dimension, respectively, into the dark matter and the dark energy to create an infrastructure in the universe suitable for the emergence and development of life.
In other words, it is quite possible that through the dark matter and the dark energy, the thinking through alive matter in the form of a single consciousness of a holographic projection of a timeless infinity (otherworldly) penetrates into our universe, more precisely forms it, controlling at the same time both its structure and its changes for the sake of emergence and distribution. life, and therefore, by changing and developing of consciousness in it.
The earth is home to more than 8 million kinds of the living beings.
If we consider the conditions themselves that developed on Earth about 4 billion years ago, then significant doubts arise regarding their natural, that is, spontaneous origin, since in comparison with the rest of the planets of the solar system and the known exoplanets of the nearest stars of the galaxy, almost everything on Earth, inside it and near it is designed for a fairly comfortable existence and development of living organisms.
More than 4 billion calendar years, life appeared on Earth, and therefore its atmosphere and the upper layer of the hard shell, under the influence of the original organisms, changed significantly in favor of the further development of living beings, influencing, in particular, the formation of the ozone layer, which, together with the magnetic field The Earth, formed approximately 3.5 billion years ago, that significantly reduced the harmful effects of external radiation on living beings.
In addition, photosynthesis allowed living organisms, through the direct use of solar energy, to gradually fill the atmosphere with oxygen and the upper layers of the planet with ozone.
The Earth's magnetic field is generated in its liquid heated metal core. This field is a dipole, the poles of which are located at the geographical poles of the planet. The magnetosphere formed by it deflects external charged particles with high energy, which thereby not reaching the surface of the Earth with its inhabitants.
The Earth rotates in a nearly circular orbit at a distance of 150 million kilometers from the Sun, due to which its surface does not warm up to high temperatures and does not cool to low temperatures. In addition, molecules of water vapor, carbon dioxide, methane and ozone store thermal energy, preventing it from escaping into space, creating the “greenhouse effect.” As a result, on the surface of the Earth, on average, the optimal average temperature for the life of organisms is maintained without significant fluctuations - 14.8 degrees Celsius.
The Earth's atmosphere has sufficient density to protect its surface from meteorite bombardments, also regulating the transfer of heat, air masses, and the water cycle, without which the existence of life on land becomes problematic.
Most of the hydrogen in the atmosphere is converted to water without leaving the planet, and the concentration of oxygen necessary for life at the Earth's surface is approximately 20%.
Unlike other known planets, Earth has large reserves of water on the surface, as well as in the form of clouds and water vapor. Gases necessary for the survival of marine organisms are dissolved in water. The water of the seas and oceans makes the climate warmer in winter and cooler in summer.
The Earth, rotating uniformly around its axis, moves around the Sun at a speed of about 28 kilometers per second. In turn, the Solar system rotates around the center of the galaxy at a speed of about 220 kilometers per second, at a sufficient distance from various stellar cataclysms and ultra-hard cosmic radiation.
The inclination of the earth's axis from the perpendicular to the plane of its orbit by 23.4 degrees leads to a change of seasons, which has a beneficial effect on the development of living organisms, thereby avoiding stagnation, and also creates a change from day to night during the day, which is extremely important for the sustainable development of highly organized living organisms by periodically changing business activity to a passive state of recovery and modeling further activity.
The Earth's satellite, the Moon, which appeared 4.5 billion years ago, with its gravitational influence on the Earth creates ocean tides, which create the most favorable conditions for the emergence and existence of living organisms. In addition, the Moon stabilizes the tilt of the Earth's axis, preventing it from approaching the ecliptic plane, as a result of which one of the poles would be directed towards the Sun, and the other in the opposite direction, changing places when the Earth rotates around the Sun, thereby creating extremely unfavorable conditions for life.
Organic matter, as is known, is preserved in a rather narrow temperature range, and it provides on Earth, like all other conditions for the existence of living beings on Earth, mentioned above.
The probability of the accidental creation of these conditions on Earth is practically zero, which also allows us to note the participation in their formation of certain extraneous forces that are clearly not present in beingness as we know it.
Skeptics may object to all this - if the Earth is like this, and there are no similar planets around it, and no signals from “brothers in mind” come from any quarter, then how then alive, that exist on such unique planets, can form all the innumerable things from inanimate matter in beingness?
Firstly, developed technological civilizations are disintegrating quite quickly due to the arrival of information collapse, which inevitably arises due to the compaction of their own current time. The time allotted to them hardly exceeds 6-10 thousand calendar years in earthly terms, and they do not have time to achieve great technical achievements that would be noticeable at interstellar distances.
Secondly, the number of finite universes is infinite, just as their foundation is infinite – a timeless nothingness, and if inhabited planets in each universe are immeasurably fewer than lifeless ones, then, nevertheless, in infinity the number of inhabited planets is also infinite.
Библиография
1. Nick Bostrom. (April 2003). “Are You Living in a Computer Simulation” Philosophical Quarterly. 53(211): 243-255.
2. 1980. David Bohm, Wholeness and the Implicate Order, London: Routledge, ISBN 0-7100-0971-2.
3. Nizovtsev Yu. M. Everything and Nothingness. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. © Yury Nizovtsev.
4. Р. Декарт. Начала философии». Раздел «Об основах человеческого познания». Антология мировой философии». Том 2. С. 239. «Мысль». Москва. 1970.
5. Hobbes T. Leviathan. The English Works of Thomas Hobbes of Malmesbury; New First Collected and Edited by Sir William Molesworth, Bart., (London; Bohn, 1839-45). 11 vols. Vol. 3. 12.09.2015. [Electronic resource]. Access mode: <http: / /oll.libertyfund.org/titles/
6. Locke D. The Works of John Locke in nine volumes. Vol. 1. An Assay concerning Human Understanding. Part 1. (1689). London. Rivington, 1824 12th ed. 15.09. 2015. [Electronic resource]. Access mode: http://oll.libertyfund.org/titles/761
7. Kant I. The Critique of Pure Reason. University of Adelaide. 1781/1998. The web edition published by ebooks Adelaide. [Electronic resource]. Access mode: ebooks.adelaide.edu.au > Library. ebooks
8. Peirce C. S. What pragmatism is. The Essential Peirce 1 – 2. Vol. II. [Electronic resource]. Access mode: www.iupui.edu/-arisbe/menu/.../bycsp.HTM
9. Heidegger M. Being and Time. UK. This translation copyright © Blackwell Publisher Ltd. 1962. 0-631-19770-2 (pbk)
10. Karl H. Pribram. Languages of the Brain. Experimental paradoxes and principles in neuropsychology. Publication date: 1971. Topics: A300. Collection: nicolai-woodenko-library. Identifier: B-001-014-181.
Part 21. Beingness as an infrastructure for alive in the current time.
It is still believed that the world, or beingness, is the only formation that exists precisely because it is in time. However, why shouldn't something exist outside of time, especially since time did not exist before the Big Bang? This fact demonstrates not only that something can exist outside of time, but also that there must be a connection between these structures—in the current time and outside of time—because without it, some phenomena in beingness cannot be explained. An attempt to identify this something outside of time and to explain these phenomena is presented below.
It's interesting to pose the question of our own existence not in terms of why we came into being and exist, but for what?
This question has been indirectly posed by some religious denominations, which have noted not only the reason for our existence in God's plans but also, apparently, implying a certain goal that could only be achieved through our, that is, the human existence, in particular, drawing closer to God or attaining eternal bliss.
Science as a whole, misses this problem, mainly looking for answers why everything happens this way and not otherwise.
But, in fact, the more important question is: what for we exist, not what causes it?
Without an answer to the first question, our rather short-lived existence, given the unique life of each person, loses meaning, that is, it becomes random. But in the historical process, randomness is not only connected to necessity, but is also very often its harbinger.
So, what constitutes the necessity of the human existence? Is this existence truly necessary, and if so, for whom or for what?
At first glance, because every human life is brief and insignificant by efficiency, it seems as if it lacks any higher meaning, and in this life, we are merely participants in interactions with various objects, yet proud to find ourselves here primarily as subjects of action.
Obviously, it is for this very reason, and quite rationally, that scientists have analyzed a person in relation to everything else as a subject, implying, nevertheless, that scientific, that is, rational thinking, views all reality, including a person in it, as an object of knowledge in the subject-object realm.
All this lasted until the appearance of existentialists who tried to move away from the rational into the sphere of the irrational, who proposed to look at a person from the other side, namely, that one should proceed not from the usual interaction of a subject and an object, but from their unity in terms of existence, that is, rapprochement with the boundary of beingness and the otherworldly, in particular, considering by a person of oneself in a borderline situation, for example, in the face of death.
That is how, according to existentialists, you can really know the world, that is, understand it with the help of this kind of penetration into the otherworldly, using mainly insight of one kind or another, comprehending your own essence in this process of becoming of oneself, that is, becoming oneself in unity with all that existing [1].
***
Certainly, similar approach of existentialists to the process of cognition expands it, but does not give an answer to the question - for what and to which a person is most suitable, due to the fact that he is able to feel, think, and apply to circumstances, and even change them to a certain extent according to own arbitrariness.
Obviously, to answer this question, to the world, more precisely, to beingness, its role and the role of a person in it, would be necessary to approach somehow differently - not only rationally or irrationally, that is, from the inside, but as if from the outside.
And that fact that our world is finite, like all its components, can help in formulating this answer. But at the same time, we know that the finite does not exist in itself, there is also the infinite.
For example, one could assume that there could be an infinite number of universes, and that each one does not appear out of nowhere or vanish without a trace, but rather oscillates infinitely in time through a point of singularity [2].
This approach fits perfectly with the concept of so-called potential infinity, known since antiquity. The potential infinity refers to infinite sets of objects, as well as processes that can proceed indefinitely, that is, without limitations. However, the integrity of infinite objects and processes is not considered.
As for the actual infinity, it refers to infinite objects and processes that may be unitary and integral, but immeasurable. In mathematics, actually infinite objects include actually infinite sets and actually infinite-dimensional spaces. God, and in our interpretation, a single consciousness, also seems to be the same actual infinity [ibid.].
The renowned ancient philosopher Plotinus, while excellent understanding the limitation of a person, also perfectly understood his superiority over all other living beings due to his capacity for conscious and active thought and productive actions.
It was these reasons that forced him to turn to the beginningless and infinite source of existing, including a person.
Naturally, Plotinus, having grasped that inviolable line that distinguishes a person from animals, could not help but notice that something higher and infinite has made a person, in essence, self-active, thereby giving him its own features in the face of the soul (consciousness) inherent in a person - invisible, but guiding the body: "... it (and this is none other than the Soul) gives itself to spatial bodies, no matter how large they are, animating them and the entire Creation as a whole; and although the Soul is one, it appears in many bodies, illuminating them and creating animals not from itself, but, remaining unchanged, as if gifting them with its images" [3, 1.1], distinguishing the animals from humans in that the latter "explores...... poses questions and answers them" [ibid.].
Here, Plotinus also noted the principle essential to the entire Creation, without which it becomes non-beingness losing the ability to function in changeы. This principle is the timeless connection between the one and infinite and the separate and individual. This connection is not explicitly manifested before our eyes, but nevertheless, beingness functions and changes, but only in the presence, again, of an invisible and not fixed by devices consciousness. Relatively recently, this principle found its face in the discovery of the hologram, the main feature of which is that any part of it repeats the whole [4].
The hologram itself is a high-frequency formation as a product of the superimposition of several coherent waves, which gives a stationary interference pattern, since the phase difference of the waves does not change [ibid.].
In a hologram, each particle—and this can also be applied to the soul, that is, each individual consciousness—does not lose its unity with the entire, singular-multiple, infinite collection of particles (a single consciousness). Therefore, a single consciousness, "existing" outside of time, does not lose its connection with its autonomous particles in time and can both perceive information from them and transmit it, experiencing through them everything that occurs in this temporal beingness, and thereby receiving life, although it "is" outside of time.
In other words, beingness in the current time, also located within the framework of a hologram, through living beings, as if covered by consciousness, transmits everything that happens to them in this changing material space during their lives to a single consciousness, giving it life, that is, change and development, although it "exists" outside of time.
Due to this connection between a single timeless consciousness and any living being, which represents a specifically structured material formation capable of perceiving, processing, storing, and transmitting information throughout its life due to its being coated with a particle of a single consciousness, becomes possible for living beings to form the current time based on the passive (of things in the form of information packets) and the active (of consciousness as such). Only in this temporal flow, formed by living beings thanks to the energy-information packets (impulses) arriving at their sense organs from an timeless infinity, It is possible for beingness to function in appropriate changes, as a kind of receptacle for living beings.
Since these packets arrive sequentially at the sensory organs and require processing, this requires a certain duration, which is why the pause between successive incoming energy-information packets is lost to the individual consciousness of a living being.
In other words, the pause that occurs when any living being processes successive information-energy packets (impulses) arriving at their sensory organs as if from outside, due to the delay that occurs during the processing of these packets, is slipping out from its consciousness, placing this being within own consciousness into the current time, in which the energy-information packets are converted into the changing, "solid" reality of beingness we know, with all its accessories.
Here, time flows smoothly and habitually for them, providing them with space in which they can move and change against the background and surroundings of inanimate objects. This world itself, no longer frequency-based but the subject-based (things), represents a constantly renewing reality for living beings, both as a whole and in particular, since the basis of this reality is a hologram [4].
The hologram itself is frequency-based. Therefore, wave-like, ultra-high-frequency formations outside of time, carrying the corresponding information in their harmonics, are converted by living beings collectively into a common (calendar) time and individually into their own time, creating for them a "solid" reality in the manner described above, in which they can reproduce and exist in conditions suitable for their organic consistency, as we observe on our planet (this is described in more detail in work 2).
***
Thus, the highest and infinite turns out completely helpless without the finite in the current time, that is, - by the lifeless in non-being.
This cannot be disputed, as cannot the absence of a soul (consciousness) in a person, which results in the need to provide a kind of place for the concrete expression of this highest and infinite, which is only possible in the finite, as Plotinus quite rightly points out.
That is, the soul (consciousness), inherent in this highest and infinite outside time, along with that must be in the finite world of the current time, where, in particular, people can exist, without who Creation becomes non-being, as Plotinus states: “... it (soul) is in no way in space ... Therefore, being everywhere, it exists in that which is nowhere, and, thus, it is everywhere” [3, V. 2, 1-2].
What then, according to Plotinus, does this soul (consciousness) do in the place where a person is, whereas the infinite remains unchanged? His answer is: “And this activity, which flows from the essence (everything and nothingness), is the soul, that has become this, meanwhile “that” remains unchanged, for the mind also arose, while the predecessor of it remained unchanged. But the soul creates, not remaining unchanged, but being set in motion, it gave rise to an image. So, in spite of, what it sprung from, it is filled and, entering into other and opposite motion, gives rise to an image of itself - a sensation. But nothing is taken away and cut off from the preceding "[3, V. 2, 1-2].
In other words, Plotinus states that the soul’s (consciousness’) exploration of itself is not at all possible in the infinite and unchanging, which already contains everything, but fused. However, it is possible in the changeable, finite world of the same finite living beings, of which the only one capable of these conscious explorations is a person, who most widely and deeply reflects in his autonomous consciousness (soul) the infinite world soul, or the single consciousness.
Thus, it turns out that the interaction of the subject (a person) and object (everything else), or - the rational sphere of thought and action, as well as the irrational (the unity of subject and object - existence), where in the quality of the subject - a person - through him, manifests oneself a single consciousness, is required first of all for the inscription of a single consciousness into life with all its events and the human experiences, and only secondly, for cognition by a person of the surrounding world, but, in essence, this cognition turns out to be effective only locally, due to the limitation of the biological nature of man, as well as the limitation of beingness itself in space and time, accessible to the human sensations and reason.
The very real fusion of subject and object in all their multiplicity and at the same time unity occurs only in the person of a single consciousness, which thereby receives an endless, full-blooded life, although each person also receives his own, that is, what he is capable of during his own life.
Therefore, the beingness that is more or less understandable to us in the form of the universe with its cosmic distances, but still the finite, is nothing more than a place for a person to dwell in it, reflecting discretely in his finite, but living activity infinitely the only possible condition for the change and development of a single consciousness, “getting out” thereby from its unchanging infinity, containing everything, into actual action, that is, acquiring through each of the countless individual forms of consciousness in the living a full-blooded life with all its collisions - light and shadow, good and evil, all possible passions and experiences, the joy of knowing the surrounding, defeats and victories, life and death, and all this is realized in the finite, that is, in the shift of the same consciousness from one finite to another infinitely.
In particular, for this reason, the idea of an infinite human life, or even of the human civilizations, which has been circulating to this day, turns out to be completely meaningless.
Furthermore, even if such a life were to be admitted, it would immediately become a bad infinity, since, with the presence of memory of the past, it would consist solely of repetitions, thus becoming a set of standard situations, just as it happens in our lives for the philistines – the boring and monotonous.
Therefore, the creation of an infinite life for people would quickly lead them to the dream of death as a blessing.
Therefore, the way out of this impasse can only be found in the discreteness of these human lives in combination with the infinity of each individual consciousness, storing memories in the database of the single consciousness about all these diverse lives in different circumstances.
Thus, beingness itself, to describe it briefly, is nothing more than a purely material, changing, "solid" infrastructure on information-holographic base, ensuring the existence of living beings within it. These beings, unlike the inanimate, nevertheless, consciously or unconsciously are been involving in the course of events with all their collisions, based on this foundation. And permeating this entire world, as well as that which lies outside it, is consciousness, which shapes this very beingness in the quality the active in the form of alive, from the passive (inanimate) for itself, nevertheless granting each individual a certain lifespan, but along with that granting each individual consciousness the infinite life.
Of course, consciousness (the active), both an individual (local) and a single consciousness [2], cannot be some immaterial. Therefore, it can be assumed that it simply does not enter the structure of beingness due to its too high-frequency nature. And this frequency, indeed, is not recorded by any devices.
We know the limit of measuring time in beingness: our material world is being known from macro-objects that obey the laws we know, to micro-objects (quantum world), also obeying certain laws, but only to some limits that depend not only on the capabilities of the brain and sensory organs, but also on the physical limit inherent in the microcosm - the ratio of Heisenberg uncertainties.
In particular, it is also impossible to measure a time interval shorter than 10 to the power of -43 seconds (Planck time). That is, the frequency structures in our known world (existence) in hertz cannot be greater than 10 to the power of 43.
In other words, it is impossible for us to directly perceive or register what lies beyond this frequency limit. However, this "beyond" is, in turn, quite capable of implicitly emerging in our known beingness, presumably in the form of consciousness. And it can be assumed that it is precisely the ultra-high-frequency structure of consciousness that prevents its registration.
***
However, all above discussions of beingness and the role of alive in it may still be unconvincing to a conservative mindset accustomed to what is still taught in schools.
Therefore, it makes sense to provide here at least a few examples of the connection between structures located outside of the current time, that is, outside of beingness, and by beingness itself.
As surprising as it may be to many, the most significant example of the informational-holographic basis of beingness is the human being itself, consisting of trillions of cells that have no idea why and for whom they are working in the short time allotted to them, compared to a human lifespan. At this, the functioning of each cell of a human body is controlled by a person's own consciousness, as well as, in part, his behavior, but a person does not know how this happens.
Therefore, it can be assumed that a single consciousness of the hologram, located outside the current time of beingness, controls each of its particles, including each individual human consciousness invisibly covering body of a person.
Otherwise, it is impossible to explain who and how manages, control, and coordination of such complex and incomprehensible for us system as the human body, not to mention the sensations, thinking, and actions of the person themselves, especially since, as research into the human brain has recently revealed, the brain is merely an intermediate control system for the functioning of the body and human behavior, being a receiver of signals, which processes like a computer, using these signals as a means of controlling the functioning of the body and, in part, human behavior.
Moreover, any cell of the body is also an extremely complex formation, as well as a genome, largely incomprehensible to scientists so far, and these cells themselves are not able to live without a person, but he cannot do without them.
As for the universe in which there are exoplanets like the Earth, then
it, having finite dimensions, possesses a certain mass and energy that came from somewhere.
Science does not answer this question, whereas in accordance with the hypothesis of the holographic nature of Creation, the energy of ultra-high-frequency wave-like formations, which are mutually in the opposite phase and therefore integrally constitute zero, in the separate “halves” of these formations is infinite. Therefore, there is no question of where the universe received its energy corresponding to its mass - E=mc;, where c is the speed of light.
Thus, each separate universe has, so to speak, its share of energy, which is constant. This is evidenced by the law of conservation of energy, all the laws of thermodynamics, the constancy of the speed of light, etc., the violation of which would mean a loss of stability of this entire finite system, and, therefore, the possibility of staying of alive in it.
A reflection of the holographic nature of Creation, the principle of which is the coincidence of each particle of the hologram with its whole, is also found in the similarity of the simplest structures of reality (beingness) and the fractality of its more complex structures.
To clarify, we note that fractality is characterized by a complicated similarity, more precisely, self-similarity of a part and a whole: the whole completely or almost completely coincides with its part or parts (has the same shape) with a dimension greater than the dimension of topological spaces.
A variety of scales of objects that do not have exact quantitative characteristics, but have a relative constancy of ratios and dimensions, is included in the field of fractals, regardless of whether these objects belong to the microcosm, the macrocosm, planets, the living things. Fractality unites almost everything, including self-organizing systems such as a person.
Almost everywhere we can see repeating lines and shapes in inanimate and living nature: in the structure of DNA, lightning, minerals, planetary systems.
Fractal are the crowns of trees, the circulatory system of animals, clouds, snowflakes, etc.
The objects of the universe known to us are also located in it as self-similar structures, that is, fractally.
The fractal analysis is also widely used in human activity.
The fractal analysis of markets postulates the dependence of future prices on past changes, borrowing the properties of fractals to obtain forecasts
Fractal geometry studies processes and phenomena that have fragmentation, brokenness and curvature, creating a fractional (fractal) space.
Fractal art is digital art, that is, the results of calculations in the form of still images, animations, and automatically generated media files. All these images reflect such properties of fractals as self-similarity, algorithmicity, multidimensionality, unevenness, repetition, incompleteness.
Thus, the holographic essence of Creation is reflected in a number of concretely perceptible phenomena of beingness, which, in accordance with the principle of fractality, repeat the frequency wave-like form of formations of the holographic projection of timeless infinity, but with a much lower frequency, as well as in the repetition of lines and forms in the inanimate and living nature.
The model of Creation, we proposed, also allows us to resolve the dead-end problem of the origin and existence of universes.
Within the framework of our proposed model of Creation, we can assume that each universe, being in the current time, experiences a kind of periodic oscillations through a point of singularity.
That is, each universe is not formed once, for example, as a result of the Big Bang [5] at a certain point, but the universes passe through the corresponding points of inflection (singularity), in pairs, when one universe from matter, having contracted to the point of singularity and passing through it, begins again expand in the form of the same matter (Big Bang), and at the same time another universe, but made of antimatter, also passes through the singularity point and begins to expand in the form of the same antimatter.
So integrally it turns out zero.
This kind of model excludes the starting point of beingness. This process of the transition of universes through the point of singularity or, a kind of equilibrium oscillatory process, from the position of our understanding of time, always goes on: it had no beginning and will have no end, corresponding in this regard to the timeless holographic projection of a infinity outside time, also representing zero on the material balance.
This eternal process in beingness excludes the one-time occurrence of the universe as if out of nothingness, which would inevitably presuppose the same one-time end of this formation with its transformation into nothingness.
In other words, beingness in the form of an infinite series of universes manifested for us in the current time, is only an actualized copy of its unmanifested basis - nothingness outside this time, and this beingness is a manifested timeless nothingness in the dynamics of change and development, despite the fact that beingness, as a derivative of its base, according to the material balance there is no more than zero.
However, an unbiased observer can ask such question – how can living beings in any universe create it, renewing, and keep it in existence if the conditions for the existence of biological objects are simply absent at the early and late stages of expansion or contraction of the universe, when planets did still not exist or no longer exist?
The answer to this question, again, lies in the three-tier structure of Creation, the components of which in the form of an infinity outside time and its holographic projection are outside the current time of beingness, which includes an infinite number of universes, going through their time cycles in different ways, and therefore containing an infinite number of living beings , renewing and maintaining this entire endless system of the universe, regardless of what time stage this or that universe is in, especially since this system is controlled by a single consciousness.
The confirmation of the control of the thinking matter of the spread of life and the optimal development of living things together with their consciousness, that is, the thinking matter itself, is also the Fibonacci sequence, in the framework of which to one degree or another there are all phenomena and objects in the universe, including galaxies, microcosm, crystals, various natural phenomena in the form of cyclones and thunderstorms, as well as flora and fauna. In accordance with the Fibonacci sequence, branches and leaves of trees grow. In accordance with this sequence are also formed the various parts of the human body and the structure of a DNA molecule. In short, everything in the universe follows this sequence, but with varying degrees of convergence to it, the maximum indicator of which is felt by a person as beautiful.
The Fibonacci sequence itself is: 0, 1, 1, 2, 3, 5, 8, 13, 21...
In this numerical sequence, each subsequent number behind 0 and 1 is the sum of the previous two.
The further this series continues, the closer the ratio of neighboring numbers in it to 1.618.
Geometrically, as the ancient Egyptians have noticed, this number is obtained if you divide the line into two parts so that the long part correlates with the short one in the same proportion as the entire line correlates with its long part.
In the future, this number was called the golden ratio, since it, both in natural and artificial phenomena, and as this has been shown by practice, even in the case of any complication of a living or inanimate object, leads to flowing various physical processes with minimal energy costs.
For this reason, different living organisms do not develop by chance, but trying to follow the Fibonacci proportion, and the "golden section" gradually appears almost everywhere, which, in our opinion, is the meaning of the evolution of the living, which brings to a self-conscious and independent subject in the form of a personality.
In particular, the DNA molecule is 34 angstroms long and 21 angstroms wide. And these numbers are adjacent in the Fibonacci sequence, and their ratio is 1.618.
All best works and works in the fields of architecture, technology, painting, music, literature, as shown by their analysis in relation to the number 1.618, also followed, according to the thoughts of their authors, consciously or not the Fibonacci proportion.
These facts cannot but point to a clear attempt by living organisms to avoid chaos in their change in order to ensure their own economical and at the same time accelerated growth and development in the form of any degree of complexity, which, in turn, contributes to the development of consciousness in alive.
Thus, this type of living and non-living objects of beingness in the most economical state of the "golden section" guarantees them maximum stability of development or existence, reducing the likelihood of both decay and stagnation.
The immutability of world constants and world laws, ensuring the stability of the environment surrounding living beings, create conditions that allow living beings to arise and function, also testifies to the fact that everything around us works according to certain programs that must be someone or something defined. Recent model experiments have shown that even the slightest deviation from them leads to the impossibility of creating conditions for life.
Bibliography
1. Heidegger M. Being and Time. UK. This translation copyright © Blackwell Publisher Ltd. 1962. 0-631-19770-2 (pbk)
2. Nizovtsev Yu. M. Everything and Nothingness. 2016. [Electronic resource]. Access mode: www.litres.ru. Amazon. © Yury Nizovtsev.
3. “Plotini Enneades”, ed. Volkmann, Lipsia. 1883-1884.
4. 1980. David Bohm, Wholeness and the Implicate Order, London: Routledge, ISBN 0-7100-0971-2.
5. Wollack E. Cosmology: The Study of the Universe. Universe 101. Big Bang Theory. NASA (10.12.2010).
Part 22. On consciousness оf а person in borderline situations.
The borderline situations are essentially considered a necessary evil, which nevertheless does not give a person from relaxing in the struggle to achieve a pleasant life, but this life despite this struggle, never comes, ending in death, what turns out to be not so bad for his consciousness and consciousness in general, but not for a specific person.
A person's consciousness, if you focus on the capabilities of his brain, has two components - one of them was inherited from reptiles, and then over the course of hundreds of millions of years it changed somewhat towards complication, having acquired in primates the most perfect system for adaptation to their environment, but, nevertheless, instinctively reflex, and therefore tuned to interact with the environment only through trials and errors.
This biological complex does not require anything more from the environment than food to replenish expended energy, the opportunity to reproduce for the sake of the preservation of oneself in own posterity and to obtain, if possible, the most comfortable conditions for existence, which are provided by such an inescapable property of every living being as dissatisfaction with the environment, which requires, in a competitive struggle, to capture all the best, creating suitable conditions for this, which is externally reflected in the dominance of the being.
With all this, the main apparatus of consciousness of any living being - the brain - can even have significant differences in outwardly identical beings, giving some beings the opportunity to show the high-level dominance, while others just obey the first.
Outwardly, these differences are expressed in the degree of quick-wittedness, sensitivity, impressionability, decisiveness, one or another degree of sociability, curiosity, lust for power, perseverance, and ability to organize.
The combination of the high degrees of quick-wittedness, decisiveness, perseverance and the ability to cooperate means the ability to most effectively demonstrate dominance within one's own circle and even beyond.
Since all people are nothing more than descendants of primates at the latest stage of development of primates —several million years ago—they inherited all these qualities of their ancestors, manifesting them in their basic component—the animal component of consciousness with its insatiable dissatisfaction with the environment.
This dissatisfaction itself is the fundamental factor that ensured the gradual improvement of living beings, that is, their evolution toward greater complexity, right up to primates.
However, even primates are incapable of transcending their adaptive-spatial existence—that is, of becoming aware of themselves in time and using this to master the environment, but not only for subjugate to it.
Only a person succeeded do beyond adaptability alone adaptability, what provided for him to first develop verbal communication from the inarticulate sounds emitted by animals, and on this basis, to organize the most effective forms of labor relations and, accordingly, increasingly productive labor.
Over time, the fruits of this work increased to the level of surplus, which provoked the emergence of property instead of equal distribution of the fruits of labor in the primitive communal structure of relations, Property required protection, justification and consolidation of ownership, causing the emergence of civilization with various types of state formations.
The division of labor and the emergence of free time among a certain stratum of the population gradually moved it away from rudeness and ignorance towards enjoying the beautiful and reproducing its likeness in handicrafts, provoking the emergence of a cult of the beautiful, which can also be enjoyed, and it expressed itself in various forms - from architecture to painting and verbiage, which became the basis of culture. Growing needs led to the development of technology, and then to the desire to penetrate the mysteries of natural phenomena, allowed for more successful master of the environment. As a result, scientific knowledge emerged.
All of this, of course, could not be based only on a animal form of consciousness. Therefore, without delving into history, becoming of a person began with the emergence of an additional program in the genome of the most advanced primates. This program enabled these creatures, in addition to their adaptive activity, to develop counter-adaptive activity, allowing them not only to adapt to the environment but also to change it according to their own needs, that is, consciously.
Therefore, the consciousness of the new being acquired a kind of duality—a basic animal component and a new component—self-consciousness, allowing it to plan its actions on transforming its environment in its goals.
Similar consciousness, although it had coalesced into a single entity, could not help but express the desires, considerations, and intentions of its constituent parts: the animal component of consciousness expressed itself in the dissatisfaction of a specific individual with its surroundings, as before, through instincts and reflexes, while self-awareness manifested itself in dissatisfaction with itself as an personality capable of shaping oneself for actions in a given environment through upbringing and education, that is, by exposure to culture, traditions, and technology.
Every personality manifests itself in qualities distinct from individuality, such as intellectual curiosity and the ability to think not only concretely but also in abstract categories. This provokes the emergence and development in the course of communication of articulate speech, rather than shouts and gestures and later writing, as well as willpower and creativity, . A high degree of the cooperation and the beginnings of culture inevitably gave rise to a certain degree to kindness, friendliness, empathy, compassion, mercy, and self-sacrifice—that is, selfless concern for others, which can be named as altruism.
Naturally, in different circumstances, the animal component of consciousness and self-consciousness of a person can both to be united and counteract each other, depending on the direction of dissatisfaction of these components.
Within the framework of ordinary life - without any special shocks - a systematic and rather routine organizing and leading force of self-awareness comes to the fore, which understands what and how to do and where to strive for planned achieve its goals.
If the results of these drives do not conflict with the guiding triad of the animal component of consciousness—food, reproduction, and dominance—then dissatisfaction in the animal consciousness does not manifest itself in additional activity.
However, life is impossible without conflicts, stress, illnesses, unexpected events, and, ultimately, death.
Similar borderline situations are, in one way or another, considered by the animal component of the human consciousness and by self-consciousness from their own positions. These positions sometimes coincide, but more often diverge, interacting in the event of certain borderline situations within a kind of conventional field between the instinctive-reflexive (animal) considerations of the animal component of consciousness about ways to resolve the situation, and the constructive-planned considerations of a person about the same thing, in the form of various ideas combined with specific excitements related to this.
All these considerations are initially dictated by the dissatisfaction of each component of consciousness in their interaction when borderline situations arise.
***
So, although people understand a great deal and use this understanding to their advantage, sometimes achieving significant achievements quite quickly in all areas of life compared to the animal world, where everything changes extremely slowly and with kickbacks, they inevitably become dependent on chance, which both undermines their conceit and forces them to see the world from other side.
And here, in their interaction with chance, both components of consciousness manifest themselves differently.
The smell of smoke, explosions or fire terrify a crowd, and driven by the instinct for self-preservation, they flee anywhere, just to get away from the source of danger, often causing a stampede with numerous casualties.
Nevertheless, the consequences of similar emergency situations are recognized and appropriate measures are being taken to eliminate them. In particular, emergency exits are being installed in public spaces, and fire-fighting equipment is being used in many residential buildings.
However, volcanic eruptions, meteorite impacts, unexpected economic crises, and wars cannot be prevented, and "new meanings" or "acceptance of these challenges" for the sake of "deepening in oneself," as the existentialists interpret all this, generally do not change reality, merely demonstrating the limitations of human nature, despite one's awareness of one's own actions.
That is, the imperfection of a person is ineradicable. This is clearly demonstrated by the borderline situations he finds oneself in. But at the same time, these situations lead to diverse, often unexpected, experiences and extraordinary actions, paralyzing some, while others display heroism or come up with creative solutions.
All of this offers an unimaginable field to showcase the diversity of the nature of a person in the face of the human communities, which is impossible to find anywhere and never.
Any other nature, distinct from this dualistic human consciousness, be it an artificial intelligence or any aliens with properties different from those of human societies and their members, would seem simply miserable to an outside observer if he look at human societies not from a position of compassion or the imperfections of what is happening, but from the perspective of the most full-blooded and diverse life, which would become bland, pathetic, and uninteresting if everything were decent, well-thought-out, satisfying, and without any upheaval.
Who would need this pathetic acidification in a continuous "jelly swamp"?
Therefore, an iconic feature of the extraordinary of a person is his creativity – a consequence of the duality of consciousness, which manifests itself even in the use of the unexpected and the terrifying.
For example, after the invention of nitroglycerin, highly effective not only for blasting, it turned out to be highly dangerous due to its extreme sensitivity to detonation. This led to explosions and casualties during transportation. When one of the nitroglycerin bottles, placed for extra safety in a special porous soil called diatomaceous earth, nevertheless broke but did not explode, having spilled onto this porous soil, Nobel, the owner of the nitroglycerin plant, began studying the resulting mixture.
Once one bottle of nitroglycerin broke, but nitroglycerin did not explode, but only spilled onto the ground. Nobel considered this incident a sign, and began to investigate the resulting mixture. It turned out that the explosive force of the mixture did not change, and the sensitivity to detonation dropped sharply, so that this mixture could only be exploded by igniting a small volume of explosive mercury. The mixture was called as the dynamite, and explosive mercury, placed in the capsule, became to serve as a detonator for undermining dynamite.
***
The most severe borderline situations, which can never be avoided, include suffering.
The animal component of consciousness treats suffering with unwavering patience, since it does not expect help from anyone, trying, for example, in the case of illness, to instinctively or based on experience, use various remedies on its own. For example, dogs begin to seek out medicinal herbs or starve.
The animal component of consciousness reacts just stoically to the loss of loved ones or loneliness, seeing no way to avoid them. That is, the dissatisfaction of this form of consciousness finds no way out of the current situation in this case in any its improvement, and therefore it resigns itself, instinctively distancing itself from such a borderline situation and withdrawing into itself.
On the other hand, awareness of the situation allows this subject to take the measures at its disposal: attempting to heal with the means at hand; connecting with new people; finding an activity that will allow one to forget loneliness.
That is, the dissatisfaction of self-consciousness of any person, in its quest for betterment, seeks ways and means to improve the person's condition, drawing not only on their life experience but also on the achievements of science and culture, as well as their willpower and creative ingenuity.
The problem in this case, however, is that the fundamental difference between people lies in the imbalance between both components of consciousness.
If a person's level of self-consciousness is low, and this indicates passivity, that is, an unwillingness to actively counteract circumstances, and at the same time this unwillingness coexists with the passivity of the animal component of this person's consciousness, then this kind of attitude towards suffering leads to the consolidation of the existing situation, namely: the development of illness; the person's withdrawal into himself; the inevitability of dreary loneliness.
Typically, this attitude toward illness, loss of loved ones, and loneliness is characteristic of the philistines, who make up the majority of the population. They become so due to the low level of both components of their own consciousness, which reduces them to the role of waiting that everything to sort itself out and become orderly.
If the level of self-consciousness is sufficiently high, it manifests itself in active dissatisfaction with what is happening, which is expressed in the implementation of all possible measures to overcome what has happened by all available means, which is not hindered by their animal component of consciousness.
For this reason, active and creative people with diverse interests don't suffer from loneliness; they always try to overcome the most serious illnesses, even without a guarantee of success, and actively seek ways to avoid at least some of them. Focusing on illnesses, oblivious to everything else, or masochistically immersing themselves in the suffering of unrequited love are usually not their lot. They simply don't have the time to suffer in such borderline situations.
However, suffering cannot be avoided, for example, in the case of mental disorders, persistent oppression by superiors, or aging, accompanied by various physical disorders.
Indeed, it is impossible to escape them. And Jaspers' advice: "I now accept my suffering as my lot... I live in the tension between the desire to say 'yes' and the eternal possibility of saying 'yes' definitively... the individual comes to the consciousness of his selfhood through his own suffering, which he does not shrink from," [1] is hardly capable of enlightening the philistine.
But the suffering of an active person with a high level of self-consciousness and, accordingly, a sufficient degree of understanding oneself, for example, from a bodily disorder with a preserved cognitive apparatus—can prompt them to express the rudiments of their inherent creativity, thereby separating them from their present existence and entering the future with their own new ideas and considerations.
This transition from suffering to creativity is also supported by the animal component of consciousness, which also desires to free itself from suffering in any way.
Thus, a creative, but at the same time suffering person, as it were, falls out of existence within the present, if he seeks to move himself into the future in his ideas and creative achievements. Examples of this are Blaise Pascal, Isaac Newton, Friedrich Nietzsche, Vincent van Gogh, Ludwig van Beethoven, Richard Wagner.
During their lifetime, they placed themselves forever in the future and will always be with us precisely because of the highest degree of dissatisfaction of their own self- consciousness with what is next to them and themselves in the pursuit of beauty or knowledge of the laws of Creation, working until their death so creatively and intensely to overcome themselves as ordinary living beings, that they disrupted the functioning of own bodies, but the suffering did not lead them to despondency or depression, but, on the contrary, tore them from their ordinary existence into the sublime.
All of them, like other creative people, thanks to their creativity, even in the most difficult cases of suffering and distress (Pascal), did not become fixated on them, being captivated by their work and research, although the suffering affected their appearance and well-being [2].
***
Besides the suffering caused by illness and unpleasant accidents, death is an inevitable borderline situation.
On the one hand, it terrifies a person in his self-consciousness with its inevitability and ugliness. On the other hand, it compels him to develop himself with all possible intensity in the time allotted to him, through endeavors and actions beneficial not only to himself but also to his descendants and society, accelerating growth of both individual and social self-consciousness and creating a diversity of relationships, feelings, and experiences. This is not hindered by the animal component of his consciousness, which knows nothing of the passage of time or the inevitability of death. It is interested only in the overall possibilities of the triad—eating, reproduction, and dominance—which are only expanding.
Essentially, death is the process of a person's consciousness abandoning a body no longer fit for use.
The aforementioned duality of each person's consciousness presupposes a corresponding relationship of each of these components of consciousness—not to death per se, but to the process of dying, as it is experienced through sensations, since death itself is the boundary beyond which bodily sensations vanish due to the lack of functioning of the senses.
The animal component of human consciousness, which lacks the ability to comprehend time but understands the changing relationship to the consumption of sensations that no longer provide the sweetness of food, comfort, or participation in reproduction due to irreversible bodily decay, automatically loses the instinct for self-preservation and simply enters a state of anticipation of the final extinction of sensations.
A person's self-awareness, externally reflected in their personality, is another matter; the loss of this personality seems a true catastrophe.
Therefore, a person in his self-consciousness, well awareing the irreversibility of the disintegration of the body, nevertheless, until the very end he is trying to come up with how to "fix" it, using the available possibilities of medicine and even cherishing the thought of eternal life, hoping for science, which will suddenly finally find the means to endlessly extend life.
It turns out a rather curious collision: one component of consciousness resigned itself to the loss of life, not understanding the essence of the temporary process, and the other does not want this, although it understands this process.
What happens as a result?
In case of low self-consciousness, characteristic, in particular, of the philistines, an undeveloped personality which, not really able to figure out anything about this borderline situation, except that his personality comes to an end here joins one or another religious flow, which promises this philistine, at a minimum, the preservation of pleasant sensations in the afterlife, with which the philistine, of course, agrees. And, the person dies, maintaining a fairly firm conviction that their afterlife will be similar to their previous life in terms of sensory experience, but better, because it will not require labor or the experience of various troubles and misfortunes.
Reflecting on this, a person, on the one hand, understands the inevitability of death, despite all the advances of medicine. On the other hand, he believes that the personality he painstakingly developed over a lifetime cannot be lost.
Therefore, he has no choice but to devise every possible way to preserve his personality, although there are also desperate skeptics who, dying, tell themselves: "We've lived through this existence, and that's it, and the rest is indifferent."
However, the position of skeptics, who believe that satisfaction with all the joys of one life is sufficient, this one-time nature of life without any continuation, displeases many of these individuals precisely because the loss of personality utterly renders its existence meaningless.
Therefore, a multitude of theories emerge, often extremely verbose and incomprehensible even to the author himself, which essentially assert that the afterlife is the world most suitable for the true development of the personality.
It is only in this world that one can live in such reflections and cosmic generalizations that are difficult to imagine in this present existence, which is reduced to a pitiful, semi-animal existence that does not allow either the mind to develop or the true experiences from its work, and this paltry and shameful reality will not thwart anymore the personal development. This entire existence from birth to death is nothing more than the preparation and formation of the personality for achievements in the afterlife, where one can truly deploy.
Alas, this view of life as a prelude to true existence in some otherworldly realm strongly resembles an intellectual religion, which in no way resolves the most fundamental problem of existence: what for does a ordinary person live in so, typically not thinking of themselves as a prelude to something, but simply whiling away own life in experiences until death, since he happened to be born?
Be that as it may, the problem of the inevitability of death can, in our view, be resolved positively by turning to the otherworldly realm, which is the deal to beingness, in which we temporarily dwell.
So, what does this otherworldly realm require from us in this beingness-existence, if to look at us from its side?
***
This gaze is detected in more detail in the work "Everything and Nothingness" [3], but it can be summarized here so that the typically lazy reader need not delve into a multi-page description of Creation, in which an infinite is combined with the finite harmoniously [see, for example, 4].
Our existence in a well-defined beingness, and nowhere else, in the form of its components, - finitely, just as beingness itself in the form of the universe known to us.
However, it is also known that the finite can exist discretely indefinitely. Such potential infinity is understood as infinite sets of objects, as well as processes that can proceed endlessly, that is, without limitation. However, the integrity of infinite objects and processes is not considered.
Similar discrete infinities include, for example, the existence of a universe expanding from the Big Bang to its, as is believed, dispersion, with a possible resumption, for example, after a new Big Bang, etc.
As for the actual infinity, it is implied infinite objects and processes that can be uniform and integral, but immeasurable
In mathematics, the actual infinite objects include the actual infinite sets and actual infinite-dimensional spaces. God seems to be the same actual infinity to people, and in our interpretation - a single consciousness [3].
Thus, besides beingness in the current time, some infinity outside time can't not exist.
But an infinity itself, without finite elements, is nothingness. Therefore, to manifest itself in a finite world, it must potentially contain these finite elements, nonetheless representing nothingness. It can also contain the finite separately, but with opposite signs, thereby constituting also nothingness, but integrally outside time.
Besides, the infinite can represent, for example, a set of finite elements in the form of a hologram, which is a single-multiple system in which each element replicates the whole in accordance with the principle of "all in one" [5].
Therefore, the holographic basis of Creation is capable of ensuring its diversity, unity, and coherence both outside of time and in time.
But the existence of any structure outside of time is nothing more than non-being.
Therefore, to emerge from non-existence, in addition to non-existence is required structure associated with it, situated in time. This structure is being formed by a certain formation connecting both structures, capable of receiving the information from a timeless structure, processing it, storing it, creating new information, and transmitting it back. Along with that, this formation, to ensure its own existence in the current time, must create the conditions for own sojourn in that time. And these conditions can only be a "solid" reality that is constantly being renewed.
The only way to create such a "solid" reality from the energy-information packets arriving to this complex is to convert these discrete packets into it. Only biological complexes with the appropriate programming, organs that perceive these packets, and an information processing center are capable of this operation, thanks to the delay that occurs when processing each incoming packet.
This delay provides this biological complex, after processing these successive discrete packets, with no longer separate information fragments, but rather merges them into a single stream, but only if this complex combines a framework of passive elements and an active element that initiates the program embedded within it.
This delay, after processing these successive discrete energy-information packets, transforms them for a consciousness into the unified and continuous stream, but only in that case, if this complex combines a framework of passive elements and an active element that initiates the program, embedded within this complex.
This kind of animated complex, in its consciousness, which is a particle of a hologram located outside of time, along with that, enters into a "solid" material reality with a current time for it, in the form of a space with objects that move and change, and in which it is therefore possible to experience events arising from the interaction of these living complexes with each other and with inanimate objects.
Thus, the consciousness of a hologram “places” oneself both out of time in the form of an information block on an ultra-high-frequency base, and in the current time based on a "solid" reality, the key element of which is living beings, and the most highly organized of them is a person.
And this thus organizes not only the exit of active consciousness) from nothingness, but also its eternal change and development, and the most important acting element in this process is a person.
That is, beingness, which, although connected through a hologram with the infinity outside of time, containing potentially everything, along with that is also separated from it, since beingness is in a state of the current time, thereby creating the possibility of events, but only if in this beingness there are active elements that are capable of perceiving, processing, creating, storing and transmitting information, the flow of which captures them and carries them up to the stage when they are able to recognize themselves in this flow and use it for their own change and development as intelligent and at the same time sentient beings.
In other words, the active in an infinity outside time and in its projection (hologram), is deprived of the possibility of change and development. This requires current time and passive infrastructure - a kind of home in which to live.
Similar alliance of the active and the passive outputs a infinite out of non-being into the current time of beingness, which is an infinite, but discrete platform for events that happen to this complexes that have come to life in time in the form of an alliance of the passive and the active of hologram, and these complexs are the only one capable of converting information into the current time, which is its impulsively renewed present, and it, flowing out the information produced by these interacting complexes, which is being produced by these interacting complexes, directs it into a hologram, guaranteeing for the active (single consciousness) by direct participation in the life of these complexes along with all their discoveries and experiences.
The aggregate finite living beings in its present, while permanently renewing itself at its core, simultaneously do not lose sight of the past, accumulating in the hologram, nor do they miss the future, which is not imposed upon it, but depends on its own actions, which are merely controlled and perceived by a single consciousness of a hologram.
***
Since the holographic principle underlies the functioning of the entire Creation both in the current time and outside it, it is necessary to say a few words about a hologram.
A hologram is a high-frequency formation resulting from the superposition of several coherent waves, which produces a stationary interference pattern since the phase difference between the waves does not change.
In a hologram, any part of it repeats the whole, i.e. each particle of the active does not lose its unity with the entire single-multiple infinite set of the active particles, and therefore can, in particular, with the help of this unity, to recognize, read and copy from an infinity out of time by means and methods, which it is available, necessary for own existence the things in their connection, recognizing them in accordance with own mind (intellect), coupled with form-building abilities so, as it wants and can, updating every "moment", that is, discrete, but infinitely, a holographic projection as a quasi-temporary basis for one's own existence in the current reality in the form of a living thing in this information process.
Particles-copies of the active (consciousness), in the association with copies of the passive in a current reality, are able thereby to receive from an infinity out of time the “necessary” copies of things (passive) for them to replace existing copies of things in beingness, including replacing own material base, as well as updating also themselves.
This information process of the interaction of an infinity out of time, where everything is inseparably, and the holographic projection, where the active and the passive are separated, requires for interaction of the active and the passive as well as for interaction of the active with an infinity out of time the artificial union of the active and passive in one form or another of alive, the main difference of which from everything else is the ability to convert individual consecutive data packets, carrying encoded information, into objects of a current reality for their updating, including consciousness in alive.
These packets are similar to the pulsed signals from the transmitter via the ether to the television receiver, in which they are converted into a changing decorated picture on the screen.
That is, alive is also able to convert individual impulse signals containing information into a incessantly changing picture of the world due to a certain inertia of signal processing, which in the minds of any living being nullifies pauses between incoming packets of information (the positions of the update), creating a continuous change in the whole picture, in which arise already real – more or less "dense" - objects, rather than frequency information copies of the active and the passive.
However, unlike a television set that only decrypts and converts into an image a scene, that has already been prepared in advance from an appropriate source, a living creature has the ability to change this picture in accordance with own needs, desires, at this, the person can change this picture also in accordance with own goals, communicating automatically through own sense organs through a hologram with an unmanifest infinity, although, in the whole, the process of updating beingness is regulated by a single consciousness of the holographic projection of an infinity out of time.
As a result, for the consciousness of a living creature arises in motion (energy) shifting world of events - the current reality, or beingness, in which it is already possible to live in one's own present, but in the frameworks of general time.
In other words, the powerful energy of ultra-high-frequency wave-like structures of a holographic projection of an infinity out of time, which carry in their harmonics corresponding encoded information, is converted into the mass and energy of objects of the current reality, which are related to each other in accordance with the well-known formula E = mc;.
Thus, the active is an ultra-high frequency wave-like formation in a -hologram - a projection of an infinity out of time, the harmonics of this formation are a series of programs, allowing to arise, grow, develop and act correspondingly to the structured matter in the form of the association the particles of the active of a hologram and the particles of the passive, caused by the active from the unmanifest infinity. The hologram also accumulates the information from all living beings. Each section of the hologram contains the information about the entire hologram, that is, everything is contained in each part, which means that each particle of the active is connected to the entire hologram out of time, having thereby the possibility to use any information from the databases of the hologram.
The active, presenting in all living beings, is consciousness of alive, which is in it, because only it is able to extract by means of the organs of senses and the information processing center of the body in accordance with the existing form-building abilities own information copies as well as copies of things from an infinity out of time through a hologram, sequentially converting them into all objects of beingness - from universes up to the micro-world, from living beings to the favorable environment, around them.
The active in beingness, becoming in it as the consciousness of living beings, transforms, collects, accumulates and transmits information, acting through alive, but only in order to live and develop in the form of alive in the information flow, which is manifested for all living beings as the current reality (beingness) with things moving in it, the set of which is being compiled as a derivative of their sense organs, both individually and as a whole. Along with that the accumulated information from each individual consciousness in alive is transmitted by it to the database of the hologram, that is, to a single active (single consciousness) for further joint use.
Thereby, the active in beingness, that is, each individual consciousness in the form of alive is a producer, a product, a dynamic carrier and transmitter of information about oneself and own surrounding. At this, each individual consciousness in alive, in order to avoid stagnation, on the one hand, replenishes the available information in interaction with other kinds of individual consciousness in alive, continuously transmitting it to the databases of the hologram, and on the other hand, each individual consciousness in the form of alive one consistently replenishes the current information for oneself through the hologram from the inexhaustible reservoir of an infinity outside of time, providing own infinite development.
Beingness, in which we are, in the form of a complex hierarchical structure of an infinite series of universes with inhabited planets, interspersed in them, and other attributes, is the material (thingness) derivative of an ultra-high-frequency structure - a hologram, that carries information for subsequent conversion of it into various objects, and the manifestations in this surrounding of living beings.
In turn, a hologram as a superhigh-frequency formation of a special kind is an infinite projection of infinity out of time, but the prototype of time already manifests in the hologram in the form of discontinuities of infinity as a consequence of its frequency structure that carries information for the formation of beingness in the form of space with moving objects. Thus, the holographic projection serves as a kind of laying between an infinity out of time, potentially containing everything, that is, the past, present and future, and beingness, containing only the past and present.
***
Returning to the phenomenon of death itself, it, appearing, for example, to the existentialist philosopher Jaspers by a wall: "like a wall against which we collide, against which we collapse" [1], in reality is a point of transition back and forth, not for man, but for his individual consciousness. And it's hard to object against that, since the very initial appearance of a person as an embryo, capable of growth and development, that is, revived, and this can only be ensured by consciousness, initiating the corresponding program embedded in the embryo, indicates the appearance of consciousness in the embryo from there, and at the moment of death, again, this same individual consciousness retreats there.
Certainly, this indicates that death is a wall only for man as a body, but not for consciousness, which cannot simply disappear, since it appeared from there at the moment of a person's conception.
It is interesting that highbrow personalities, so dejected by loss at the moment of death of own personality, do not understand that this personality is just an external reflection of their individual consciousness, and it, as a hologram particle, if it even wanted to, could not disappear, except by getting into a hologram out of time after the death of a person.
However, the task of each individual consciousness is to regularly initiate the corresponding embryo and further accompany it until death as an autonomous temporary master of this body, capable of forming its own time flow, which is pouring into the general flow, converting the relevant information, as well as living in this flow, which turns into the form of beingness.
Therefore, each individual consciousness does not linger in a hologram outside of time, in a manner of speaking, but immediately after the death of a given body, it returns from a state outside of time back to acquire a new appearance, having forgot about its previous life, in order to the memory of it does not hinder new connections and relationships, which in itself testifies to the fact that it is not a person as the personality represents the self, but this self represents his own consciousness, in the memory of which all of its endless lives are being accumulated, and not one, about which the high-brow individual is so concerned.
Therefore, all discussions about death, in particular, those of the existentialists, boil down to empty talk, since they, despite all their attempts, have not understood the role in Creation of the otherworldly, focusing on finite beingness, and this is clearly evident, for example, from the following sentence by Heidegger: “We have conceived death existentially as what we have characterized as the possibility of the impossibility of existence - that is to say, as the utter nullity of Dasien. Death is not “added on” to Dasien at its “end”; but Dasien, as care, is the thrown (that is null) basis for its death. The nullity by which Dasien's Being is dominated primordially through and through, is revealed to Dasien itself authsentic Being-towords-death. Only on the basis of Dasien's whole Being does anticipation make Being-guilty manifest. Care harbours in itself both death and guilt equiprimordially. Only anticipatory resoluteness understands the potentiality Being-for-guilty authentically and wholly – that is to say primordially” [6, p. 354]; “… In its death, Dasien must simply take back everything” [6, p. 356].
Thereby, existentialists effectively remove the problem of death and shift the emphasis to a person's life, believing that beingness with all its finite content is the only one, completely forgetting about the infinite, from which consciousness "comes," in order to its activity in the union with the passive, it introduces this already living being into the flow of information and experiences in a round dance of events and relationships.
Similar transfer of the problem of death to life, firstly, assumes that a person should always be in a state of anticipation of death, which can occur at any moment, indicating the end of everything, that is, - in a state of anxiety, thereby destroying various, including pleasant impressions of life, and, secondly, existentialists, like representatives of religious confessions and materialists, are not able to constructively look beyond the threshold of death, because they do not note any presence of life there.
The explanation for such paradoxical coincidence as a result of such, as it seems, completely different approaches to existence in being and after death, is that they are all humanists, who, as you know, believe that the basis of beingness is a person.
Therefore, Christians believe that after death, the soul is forever separated from a person, leaving his sinful body in it, and probably remembering in eternity how it lived in this body, since there is nothing else to remember.
Materialists at all deny the presence of the soul in the body, believing that consciousness is a natural consequence of the development of inanimate matter, fixing their attention only on the finite person in society as a product of social relations. Therefore, for them, a person quite naturally disappears after death, forever falling out of beingness, taking consciousness with him.
Existentialists do not notice consciousness (soul) at all, replacing it with care in beingness about beingness: “Care harbours in itself both death and guilt equiprimordially. Only anticipatory resoluteness understands the potentiality Being-for-guilty authentically and wholly – that is to say primordially” [ibid, p. 354].
Therefore, more adequate solution to the problem of birth and death, in our opinion, the hypothesis put forward by us about the holographic "spacer" between beingness and ab infinity out of time may turn out to be such, since the consequences from it, some of which are briefly described here, look quite convincing.
In accordance with this hypothesis, there can be no only one beingness-creation, or rather, one beingness is incapable of manifesting itself without the help of extraneous forces - God, the Big Bang unknown by whom or what initiated, etc., what in itself indicates the helplessness of both idealists and materialists in relation to the genesis of Creation, which cannot be temporary, that is, to appear by someone's will or by chance.
Our hypothesis demonstrates Creation as a timeless structure, manifesting through beingness with alive in the current time. It is precisely in the current time that the key element of Creation—a person—is capable of manifesting itself, creating events and participating in them, and thereby calling to life from non-being not only oneself as an individual but also consciousness, accepting it from a timeless hologram, and dipping it in the thick of events and experiences within this living being, thereby giving life to both oneself as a living being and to the consciousness in the quality a single consciousness.
***
In conclusion, based on the presented information-holographic hypothesis, we will note the mechanism of the transition of individual consciousness from the current time to a timeless hologram, and we will indicate the reason for the finiteness of all objects of beingness.
So, living beings, constantly renewing themselves in beingness through the holographic projection of the unmanifested infinity, use the inexhaustible an unmanifested infinity to develop consciousness through themselves both individually and collectively, since consciousness is a hologram, and, moreover, living beings keep this three–layered Creation in a state of permanent and eternal a discrete update, as a result of which it is not able to fall into oblivion.
Therefore, living beings are born so that the consciousness manifested in them and through them does not stand still, but eternally develops in their finite diverse lives by means of the communication and actions of these beings.
Similar system of constant renewal allows the entire Creation to hold oneself in existence without entering and exiting it, and the active (consciousness) to live and develop in the finite, temporal discretely, but infinitely.
However, the renewal of each object of beingness has some limit that exists for all its objects, including living beings, when failures in the process of this ultra-high-frequency renewal occurring in frequency-wave basis of beingness lead to disorganization of the functioning of the organism, which now becomes unsuitable for the stay of consciousness in it, and it leaves this body, stating thereby the death of the body, but along with that - the renewal of consciousness, which immediately manifests itself in a new body for other life, forgetting therefore about the previous life, because it is necessary not for a person, but precisely for the development of consciousness in a new guise and in new circumstances.
Similar disruptions in the frequency-wave basis of beingness are the true cause of the destruction of the body, and in general, they are the cause of the disintegration of all objects of beingness, which therefore cannot but be finite.
Nevertheless, through these finite objects of beingness, and not otherwise, occur the manifestation in the form of beingness of timeless infinity, delivering through its holographic projection the information copies of all objects of beingness, including each individual consciousness, which living beings convert from the energy information packages into beingness itself.
In addition, the death of living beings means a discrete renewal of each individual consciousness, which allows it to develop differently in a new living being, and so on - ad infinitum.
Thus, one can imagine that Creation consists, as it were, of three layers - an infinity out of time, its holographic projection and beingness, in which the living beings are located.
The active (consciousness in beingness), associated with the passive in beingness, that turns out to be included in the information flows, and is able to convert the information coming in the form of successive packets-impulses to the sense organs of the carrier of consciousness (alive), recorded on the wave-like formations of the hologram, into denser material objects, thereby forming both beingness itself and the living beings in it.
The basis of the association of the active and the passive in beingness is a formation of the passive matter in the form of molecular complexes, containing sensory organs, information processing centers, as well as a genome containing appropriate programs for the growth of existence and development of a being in a certain environment.
It is only through this structural formation of the passive matter that consciousness gets the opportunity to flow into the flows of information, using them. Therefore, consciousness, as it were, covers the structural formation formed and updating by it from passive matter, as if energizing all the components of this formation, which begin to function according to the program laid down in them, starting from the embryo.
That is, the active (consciousness) does not unite directly with the structure formed by it, being another - the most organized wave matter of the hologram, but, like a source of energy for a radio receiver and along with that the antenna, connects the revitalized structure through itself to the hologram, which is an information bridge, connecting alive with an infinity out of time.
In this process of forming the basis of a living thing from the passive matter and connecting it to a hologram, consists the revitalize of this formation out of the passive matter, that is, consciousness makes it susceptible to the surrounding in association with itself during its life (a certain period of time of growth, development and dying of a being), on the one hand, creating possibility to process information flows to ensure the stability of Creation, on the other hand, giving this formation, in association with it, opportunity in the allotted time to "enjoy" life, the basis of which is nutrition, reproduction and the desire to improve its own existence due to imperishable dissatisfaction with the present, which does not allow a living being to stagnate.
Therefore, similar association of consciousness and the passive matter of a certain form and structure creates a completely autonomous living being, which cannot be attributed to either the passive matter or the active, and it, therefore, as something in between, unawareing its main function - the keeper of stability of Creation and the builder of beingness, simply lives for oneself in the form of communities in consecutive generations in corresponding niches, mainly devouring each other, excluding the civilized human community, in which this process is no longer practiced.
As a result, it turns out Creation to be able to express itself through an infinite set of finite objects of beingness by means of the interaction of the active (consciousness) and the passive (things) both in the current calendar (general) time, and in own current time of each of the active (living) beings, that is, beings, possessing consciousness, and these beings cannot become infinite in this current existence of finite objects in the form of always up-to-date present , unlike consciousness, which is only temporarily present in a living body, more precisely, accompanying it and guiding it.
Therefore, at the moment of death, each individual consciousness is deprived of a body, capable of functioning, and it gradually falls out of beingness, restoring its connection with a single a consciousness of a hologram. However, consciousness, leaving the current time, which is being formed by it only through its carrier - the living being, at the moment of the being's transition from life to complete disintegration again regains those information bases of a hologram that are close for it, and it turns out to be able to assess possible and interesting ways of existence for its own development in beingness upon subsequent appearance in it, which occurs at the same moment of dying, since there is no current time in the hologram.
Thus, for each individual consciousness at the moment of death of a living being, a connection is restored from its side with a single consciousness of the hologram, in which there is no current time, that is, its autonomous existence in the body ceases and it connects to a single consciousness of a hologram to choose the further path of its own development in a new organism, into which it falls at the moment of death of the former organism.
In this intermittent process of regular renewal of consciousness through a variety of organisms, finite in their existence within the framework of the current time, the eternal life of consciousness in interaction with passive matter is only being manifested.
As we have already noted, the ultra-high frequency holographic projection of an unmanifested (timeless) infinity cannot act perfectly, as a result of which in all objects of being, manifested in it due to the conversion into them of successive information packets-portions, due to failures in the hologram, deviations accumulate, preventing these objects from functioning in a certain mode, be it a planet, a brick or a person.
In other words, due to the accumulating failures in the hologram in being in relation to all manifesting and updating objects of beingness, all these objects cannot but be finite, but the infinite is able to manifest itself through the finite discretely, which is what happens with consciousness in beingness.
However, in this respect, there is the following difference between inanimate objects of beingness and all living beings.
If the thing isn't capable to correct consciously the changes happening to it – at it as the passive there is no aspiration anyway to retain its peculiarity, which it is not aware, a thing has only elementary feedback mechanisms preventing its chaotic disintegration - then any living being, and not only a self-conscious being, by all possible means, which it has enough, clings to life. Thereby, consciousness keeps its main feature - the activeness, or the persistent aspiration to changes in itself and around itself.
Actually, "immersion" of consciousness into the finite live existence over and over again is also a solution of the problem of preservation itself as the active.
Existence in things and among things, and also close to other forms of consciousness as alive, on the one hand, allows consciousness to correct the structure of own kernel on the basis of reactions of the surrounding on own actions not to lose ability to aspirations on preservation of the radical peculiarity – own activeness, and on the other hand, allows to try to use changes which it is capable to feel and/or to be aware anyway with advantage for itself, but not to the detriment.
The variety of situations in each finite existence for any individual consciousness means finding of sole individuality in an infinite number of particles of consciousness.
So goes the development of the living beings and consciousness in them, i.e. the initial frequency disruptions in the structure of the active does not lead him to disaster (the collapse, or loss of the form), since the kernel of the active is restored in the finite, that, moreover, makes the ultra-high-frequency wave-like holographic projection of an infinity out of time stable as a whole, and each particle of consciousness - capable to participate in the formation of time and, as a result, real worlds in time.
Thus, the finite is necessary to the infinite not only for functioning of the system of Creation as the timeless and along with that as the temporary system, which thereby is retained in equilibrium, but also for stabilization of the active in Creation, making the active by unchanging and eternal in its essence, yet infinitely changeable.
In addition, the restoration of the core of the active in beingness is facilitated by the fact that the decaying passive objects of beingness by the energy of their own decay, as it were, feeds consciousness in alive, which, due to this, gets the opportunity to restore its core, in turn spending part of this energy of decay on the restoration of the passive objects in other forms, thereby renewing both oneself and them.
These are the consequences of the loss of form by finite passive objects, including the human body, which, disintegrating after death, becomes on a par with other passive matter, while its consciousness is not lost, but continues in another living thing, which it makes such. In other words, at the level of beingness, there is a process of updating, similar to that which occurs in a hologram with an ultra-high frequency, but in beingness the frequency of updating is incomparably less.
If each individual consciousness is both an independent particle of the unified consciousness of the hologram, and the entire hologram with all its resources, then the body is the bearer of consciousness for the manifestation of these resources in the time, formed by each living being.
As a result, each individual consciousness with the help of a single consciousness finds a program corresponding to its level of development and the desired changes in a particular embryo, and begins life first in searches of updated oneself with varying degrees of success, but indispensable finds, which are somehow found along the endless path of consciousness.
Thus, consciousness does not travel after the death of the body through some corners of the otherworldly "world", which is impossible, since there is no current time there, the formation of which begins with the sense organs.
Therefore, each individual consciousness of any being is forced to return to the embryo of a new life, finding itself renewed in it again in a different body, but without the memory of a previous life.
This forgetful return is not equivalent to arrival from oblivion, since the hologram (otherworldly) is by no means oblivion (death) in its pure form, but ultra-high-frequency formation with a kind of time in the form of infinity breaks, in which, however, any events are not present.
Reunited with her, each individual consciousness gets the opportunity to access any of the past lives and access to all secrets of beingness only for human consciousness, which it is able to comprehend on its own level. Along with that, a person's consciousness can evaluate own achievements in past lives, and accordingly choose something new for a future life, quite consciously "placing" himself at its beginning on one or another inhabited planet, at the required stage of the current reality. This can be a stage before the emergence of civilization, or any of the centuries of civilization.
Each individual human consciousness makes its decision on further progress in being in the borderline state of transition from life to death on the basis of a block of information concentrated in a holographic projection of an infinity out of time, available for his understanding.
This borderline state is a process of gradual separation of consciousness from the body, which does not immediately lose its ability to function in the normal mode of forming own time. In this state, the human consciousness has not yet left the body completely, but has already received a two-way communication with the hologram instead of the previous one-way communication with a hologram from side of a hologram.
Having established thereby the direct connection with the hologram from its side, the consciousness of the dying person also receives appropriate access to the hologram databases.
In other words, this borderline state between life and death does not last long, but its time, even a fraction of a second - while the body is still alive - is quite enough for consciousness to use the resources of the hologram, to which it already has access: to get acquainted with the information from the databases of a hologram, which it recognizes, to solve current problems, and to draw up, accordingly, a program for the next life cycle to continue its own development in alive.
Thus, the "moment" of death is the most interesting for the individual consciousness of each person. It is then that this consciousness it gets access to everything that can be included in the range of its interests, including some past lives, and, in general, everything that was and is, to which it wants to "reach out".
As soon as the death of the body occurs, that is, its final disintegration, each individual consciousness again at the same moment finds oneself in the current reality in another body, as if it did not leave this reality, more precisely, in its embryo, since any individual consciousness has an obligation not only of its own change ang development, but also the change and development of a single consciousness, as well as keeping Creation in a stable state of eternal change, and all this is provided by nothing more than events that can happen to consciousness only in time, or in beingness, which is called therefore co-beingness or beingness from the expression "to be really".
That is, the individual consciousness as if is not "lingering" in the hologram, although it is a particle of it, because it is always "present" in it, moreover, it is not only a particle of the hologram, but also the very unified consciousness of the hologram, but this consciousness can manifest itself only in time, or in alive. Therefore, each individual consciousness at the moment of death of the organism at once finds oneself in a new body for a new life.
Bibliography
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© Copyright: Юрий Низовцев, 2026
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