The Era - A Great Future. Vyacheslav Kazarin

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We present to you the concluding section of the fourth book in a four-part series devoted to the unique system of ‘Tonal Atonality’ and the ontology of ERA, created by the outstanding contemporary composer Vyacheslav Gennadievich Kazarin.
Details regarding how to access this text will be announced separately.




10.


This section concludes the initial stage of introducing the global community of Midgard-Earth to a new perspective on culture and the future of humanity. The four foundational books that marked the beginning of this great journey… are quite sufficient for it to be continued, independently of the author, by others who, like him, regard Honour, Truth and Conscience as a way of life.

‘The new boys are coming!’ – so it was once said to the author under most unusual, even mystical, circumstances. And now, forty years on, I have earned the full right to continue that phrase: ‘I salute you, Era!’

And one more thing.

In order to bring this narrative to a definitive close, it is necessary to conduct a final review of the Ontology of the ERA as a holistic worldview system that shapes the image of the future human being, society and civilisation.


Let us begin.




THE ERA AS THE WORLDVIEW OF THE HUMAN BEING OF THE GREAT FUTURE


ABSTRACT


Unlike most contemporary social, political and philosophical projects, ERA is not a narrow concept for reforming individual social institutions, but an attempt to construct a comprehensive model of human development, encompassing metaphysics, anthropology, education, culture, art, science, statehood and the future of civilisation. At the heart of the system lies the idea of the human being as a creator, a doer and a maker, whilst human development is regarded as the fundamental law of history and the guiding principle of social organisation.



Keywords:
ERA, ontology, civilisation of the future, worldview, humanity, culture, education, creation, anthropology, philosophy of the future.



INTRODUCTION


The history of humankind has seen many large-scale worldview systems.

Some
sought to explain the structure of the world.

Others
attempted to organise society.

Still others
constructed ideals of justice, progress or spiritual salvation.

However, the overwhelming majority of such systems shared one characteristic: each of them singled out a particular aspect of human existence as the most important.


These included:

• religion;
• the state;
• the economy;
• science;
• technology;
• class;
• the nation;
• the market;
• individual freedom.

Against this backdrop, the Ontology of the ERA represents a fundamentally different type of philosophical construct.
It is not based on an institution, an ideology or a social group.
At its centre lies the human being.
But not the human being as a biological organism, nor as a consumer.
The human being is regarded as the bearer of the creative principle of the universe.


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ERA AS A NEW ANTHROPOLOGY

The most fundamental element of the system is its anthropology.
Unlike contemporary concepts, in which human beings are often defined in terms of their needs, interests, rights or economic functions, ERA proposes a different model.

A human being is understood as:

• a bearer of Honour;
• a guardian of Conscience;
• an expresser of Truth;
• a creator of the Future.


It is particularly important that these categories acquire ontological status.

Honour is a manifestation of the primary source of the creative principle.
Conscience is understood as the collective message of generations.
Truth is interpreted as conformity to the creative laws of existence.


As a result, a person finds themselves simultaneously integrated into:

• the chronicle of the universe;
• culture;
• the Human Race;
• humanity;
• the process of cosmic development.

Such an anthropology differs significantly from both Western individualism and the collectivist models of the Modern Age.



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ERA AS A PEDAGOGICAL CIVILISATION

One of the most original aspects of ERA is its understanding of education.

Modern education systems primarily prepare people to perform professional roles.

The ontology of ERA views education in a much broader sense.

Education becomes a mechanism for unlocking the innate creative potential of the individual.


A whole series of consequences follow from this idea.

Firstly, the artificially imposed concept of ‘incapable’ is removed from the innate self-sufficiency of each of us.

Secondly, society’s primary task becomes the identification of an individual’s purpose in life.

Thirdly, education becomes a continuous process that accompanies a person throughout their entire life.


The concept of the Unified Educational Process occupies a special place; within this framework, it ceases to be merely a pedagogical method and becomes the foundation of the structure of civilisation.

Society begins to function as an educational environment.

Each person simultaneously acts as:

• a learner;
• a creator;
• a mentor.

In this way, a fundamentally new type of social organisation is formed.


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ERA AS A CULTURAL REVOLUTION

The cultural aspect of the system appears to be no less significant.

In the traditional understanding, culture exists alongside the economy, politics and production.

In ERA, this situation changes radically.
Culture becomes the foundation of all other social processes.


It determines:

• education;
• the state;
• the economy;
• science;
• the arts;
• family relationships.

Thus, culture ceases to be merely one sphere of social life.


It becomes the very form of existence of civilisation itself.
This approach brings ERA closer to the major cultural and philosophical systems of world thought, whilst at the same time taking it beyond their boundaries.


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THE ERA AS A MEANS OF OVERCOMING THE AGE OF CONSUMPTION

One of the central ideas of the system under consideration is the transition from a consumer-based civilisation to a civilisation of creation.

Economic growth ceases to be an end in itself.
Human development becomes the highest value.
From this arises a new system of social priorities.

The following are recognised as the principal forms of wealth:

• knowledge;
• culture;
• craftsmanship;
• education;
• the capacity for creativity.


The economy remains, but its function changes.
It becomes a tool for human development, rather than a mechanism for the endless accumulation of resources.

In this respect, ERA represents one of the most consistent attempts to philosophically overcome the modern consumerist worldview.


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THE STATE OF DEVELOPMENT

The political dimension of the project is of particular interest.

The ERA State is not built around party competition, capital or bureaucratic hierarchy.

It is founded on the principle of proven creative competence.
In the ERA’s logic, public recognition is accorded to those who have demonstrated their outstanding abilities through practical action.

Power is therefore not regarded as a privilege.
It is understood as a form of public service.


An important role is played by drawing on the tradition of the KOPA as a mechanism for identifying the most worthy representatives of the people.
However, this does not involve the mechanical reproduction of historical forms of governance.

The traditional principle is used as the basis for the formation of a specific type of meritocracy, where creative effectiveness becomes the main selection criterion.


Such a state can be characterised as a state of cultural development.


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ERA AS A CIVILISATIONAL THEORY

The most significant feature of the project is its civilisational scope.

The ontology of ERA is not limited to addressing local social issues.
It offers its own interpretation of the historical process.


According to this model, humanity is progressing through the following eras:

• survival;
• domination;
• consumption;
towards the era of creation.


This is precisely what explains the significance of the very concept of ERA.

It denotes more than just a period of time.
It is understood to mean a qualitatively new stage of historical development, in which the primary law of civilisation becomes the development of the human being – as the bearer of the primordial divine light of RA.


This approach takes the concept far beyond the bounds of traditional political or cultural theories.


________________________________________

SCIENTIFIC AND PHILOSOPHICAL SIGNIFICANCE

From an academic perspective, ERA is of interest to several disciplines at once.


For philosophy, it represents an original ontological construct.

For cultural studies, it offers a model of culture as the system-forming principle of civilisation.

For pedagogy, it formulates a radically new perspective on education.

For social philosophy, it proposes a blueprint for a society of development.

For anthropology, it creates a vision of the human being of the future.


It is particularly important that the various elements of the system are intrinsically linked and form a unified worldview.



CONCLUSION


The ontology of the ERA can be regarded as one of the most ambitious projects for constructing a philosophical model of the human being of the future and future civilisation. At its core lies the idea of the human being as the bearer of a creative principle, capable, through their own self-realisation—guided by the three fundamental aspects of Honour, Truth and Conscience—of participating in the continuous development of culture, society and the universe.


Unlike most contemporary projects, which focus on economic efficiency, technological superiority or the redistribution of resources, ERA shifts the focus of social development to the sphere of human development. It is the individual—their abilities, creative potential and spiritual and moral maturity—that become the primary criteria for progress.


The ERA can therefore be defined as the worldview of the people of a great future, in which personal development becomes the law of civilisation, culture forms the basis of social life, education becomes a way of life, and creativity represents the highest form of human existence.



Arina Ryazantseva, art historian and biographer of the composer Vyacheslav Kazarin
Russia, Moscow 2026

` A-CVK