Низовцев Юрий Михайлович : другие произведения.

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

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  • Аннотация:
    Each person and his communities are extremely contradictory phenomena, differing from all creations of beingness in the dual orientation of consciousness, which affects both the desire to consume the most pleasant sensations and spiritual development. In real life, this irreducible state leads to confrontation between these sides of consciousness, ensuring their development in this struggle. Therefore, attempts to change the structure of society lead either to stagnation in the development of the community, or to its disorganization.
  
  
  Key words: society, a person, consciousness, antagonism, development, stagnation, decay.
  
  In human communities, into which hominid communities gradually turned, skills accumulated, abilities developed, the exchange of sound and visual signs was replaced by wordy communication and written signs, as a result of which the flow of information covering these communities increasingly expanded.
  All these changes in communities occurred against the backdrop of labor efforts in certain areas that needed to be led and organized, as well as to protect the community from enemies.
  Therefore, a small group of those in power inevitably arises over ordinary workers, who, with the appearance of a surplus product, inevitably have the idea of taking this overage away from its producers through the use of their position, as well as with the help of cunning or simply force.
  In order to most effectively and safely use workers in their own interests, those in power establish rules that are beneficial to themselves, legitimizing the right to a grasped property, framing these laws with appropriate legal and security institutions, and thereby forming over time a community with a structure that is beneficial to those in power. to consolidate their dominant position - the state.
  The obvious injustice of such an order sooner or later leads to the emergence of more or less organized popular defenders who, due to their inherent altruism, want to equalize everyone, thereby achieving true social justice, proposing various ideas in this regard, and trying to implement these ideas in practice, but still no success.
  All failures in establishing equality and fraternity by these defenders are explained mainly by the natural inequality of people in intelligence, abilities, will, and therefore the degree of cunning, creativity, altruism, selfishness, as well as differences in interests.
  The consequence of such inequality, regardless of the desires, ideas and efforts of guardians of justice of various kinds, is the automatic stratification of the human community into four main strata: those in power who surround themselves with advisers, law enforcement agencies, courts and other servants; the guardians of justice, who are mainly represented by informal opposition to those in power; the ordinary people , or philistines, who include the overwhelming majority of the working population; the figures of science, technology and culture, who appear in significant numbers only at the stage of capitalism.
  All representatives of these strata, but to varying degrees, are characterized by creativity.
  To the greatest extent it manifests itself in people developing science, technology and culture, as a result of which society does not stand still, but progresses in material and spiritual terms.
  However, this progress is ensured only within the framework of antagonistic social relations, in which the main role is played by the right of property, for which they fight by all possible means, and those in power have an invariable advantage in this struggle precisely because they have the power and authority to govern the community primarily in their own interests, and secondarily - in the interests of the community.
  It is they who, competing with each other both within their own community and in interstate relations, as well as defending themselves from attacks by the opposition, are forced, in order to maintain power, to use all the achievements of science and technology to gain an advantage in trade and wars, and are also forced to develop the education of the population in order to obtain specialists in various scientific and technological fields, thereby ensuring the development of the community as a whole.
  As a result, the social climate is gradually changing towards increased altruism among the population, and the number of guardians of justice is also growing. At the same time, the population is gaining more and more rights and freedoms in the public and labor spheres, and those in power are increasingly forced to make concessions to the opposition in order to prevent popular indignation.
  It seems - one more pull in this progressive movement, and, despite the existing obstacles, the desired justice will finally come, which will result in the full and harmonious existence of everyone and everyone.
  This is exactly what all outstanding thinkers from Plato to Marx dreamed of.
  However, nothing works out.
  Neither bloody coups nor revolutions, which radically change, as it seems at first glance, the foundations of the social system, are able to eliminate the contradiction that appears again and again between those who have power and those who oppose it, considering themselves fighters for justice for all.
  But, curiously, if some of these fighters receive power, they do not want to share it, much less give it away, motivating it by the fact that they know better how and where to lead the community to achieve a happy future.
  Thus, the same system is inevitably restored, based on the privileges of some over others and the exploitation of others by some.
  Social sciences are unable to explain this phenomenon within the framework of their theories of social development.
  This means that we need to go beyond these theories to explain this phenomenon.
  Below is the attempt to give this explanation.
  All living beings are different from other objects of being by the presence of consciousness in them, which, in fact, makes them alive. This means that, unlike inanimate objects, they acquire new properties that allow them to replicate themselves through reproduction thanks the genetic code available in them; to be merged with the environment through metabolism; thanks to mutations, to be distributed on different types of living organisms, and, at the same time, with greater or less success, to be modified in accordance with changes in the environment, in particular, to become more complex, etc.
  However, these beings in the form of flora and fauna have no subjectness. They manifest themselves in the environment only in the form of dynamic components of the environment that do not conscious themselves, although and act to give development to this environment, but act instinctively-reflexively, i.e., their consciousness is limited consumption of sensations, and it does not go beyond the environment, and the development itself is very slow in comparison with conscious actions. Therefore, such initial type of consciousness can be qualified as the lowest consciousness, the only inherent to all living beings, except for a person who has some kind of complement to it.
  This restriction in the only of the lowest consciousness in any representative of the flora or fauna is removed in a person whose consciousness acquires a significant complement in the form of awareness of oneself in the current time, that is, understanding the possibility of changing the environment for various purposes, depending on its intentions and interests, which are not limited, like animals, to sensations alone.
  Thereby, a person becomes the subject of action: he understands the meaning of his actions, composing projects, correcting them on the move, that is, remaining as part of the environment, he at the same time rises above it, becoming partly its master and even the creator as in various man-made structures, mechanisms, processes, and creations of the spirit, which is reflected in various areas of art and culture, that is, understanding the possibility of changing the environment for various purposes, depending on own intentions and interests, which are not limited, like animals, to sensations alone.
  Such actions change significantly and with accelerate not only the environment, but also the spiritual content of consciousness of a person, increasing his educational and cultural level, that is, allowing him to become gradually in awareness himself all higher and higher. Therefore, this type of consciousness, which is complementary to the lower consciousness, can be qualified as the highest consciousness of the living beings, or self-consciousness, which is inherent only in people.
  Thus, in a person there are two components of consciousness - the lowest, often called unconscious, or subconscious, and the highest consciousness, or self-consciousness. the level of which can differ significantly depending on the degree of development of the person or his communities - take, for example, the person of the Stone Age and the current Nobel laureate, - the level of consciousness and in that and other case significantly other, however self-consciousness is present both here and there, without disappearing anywhere, but the lowest consciousness, which is responsible generally for functioning of an organism (body) for to hold it in a live state and to do it by adequate concerning stay of a body in the environment as well as to fix and spread an organism in the environment, remains almost invariable, i.e. does not depend on time.
  Both these components (hypostases) exist and act in the body and through the body in an indissoluble connection, but the highest consciousness is incapable to exist without the lowest, as the last is responsible for preservation of the living being in the environment - it is impossible to do without this, and the first - above all - for conscious and design activity of a being as individually, and in the human communities which are in a certain environment, whereas other natural beings always do without self-consciousness.
  It is these deep entities in the form of the lowest consciousness and highest consciousness, hidden and intertwined in every human consciousness, and, consequently, in the public consciousness, with all their antagonism because of the need to solve various problems for the most part contradicting each other, really determine development of human communities at any stage.
  For greater clarity, we shall give more detailed definition of the highest and the lowest consciousness, as well as we shall point out the features of their interaction.
  There are two irreconcilable beings in each person.
  One of these beings is determined by the lowest consciousness, which is the only inherent in all flora and fauna, except a person; This type of consciousness manifests itself in inseparability with the environment on the basis of sensations.
  The beings with this type of consciousness are in the general stream of life, but are not capable "to rise" over it, they do not understand that they live. In this regard they remind in advance programmed mechanisms, which capable to sense, forming own environment and adapting themselves to it, but which deprived of spontaneous or conscious memories, fantasies, notions of time, they have only a genetic memory in the absence of oral or written memory of generations, and are not able to consciously, that is, in a targeted way influence the habitat.
  These beings do not even know that they will die, but can feel approach of death only instinctively. Similar restriction of consciousness for these beings means impossibility of any purposeful change of the environment even for the most developed their representatives - these beings are completely subordinated to it, though, at the same time, quite reasonably and effectively interact with surrounding for the sake of keeping themselves in it and for getting the most pleasant sensations with the position coming from their sense organs to the processing information centers of an organism. Their consciousness is not distorted by reflections, reminiscences and experiences peculiar to the human consciousness as a whole.
  In this respect, these natural organisms are more perfect than people, and ignorance and consistency of their own essence makes them completely "happy" in existence, despite the fact that in the common natural circulation they only do that they devour each other.
  And such "being" necessarily "sits" in every person, and it cannot fail to determine its existence in one way or another, no matter how tried a person to distance himself from it.
  Another "being" in a person is represented by the highest consciousness, which separates it from the environment and from fellow tribesmen; it manifests itself in the realization of its own existence, for example, in the form of abstract ideas about the world and about oneself, a return to the past in the form of memories, designing subsequent actions based on consciously selected data from memory, combining them with newly received information, responsibility for the committed, the ability to make any decisions, even the most unprofitable and useless, which in fact is the most vivid manifestation of liberty of consciousness.
  On this basis a person tries to set to himself the purposes, to solve various problems and to change thereby by means of the developed representations the surroundings. For example, this being is capable to build to itself the dwelling not according to the standard, but as it is pleasant to it more, thinking out new ways of supply of materials on the course of the construction, changing a palette of walls and a roof, bringing into the extent of his intelligence, these or other innovations, in contrast, for example, from the invariable standards of the anthill.
  New projects and ideas develop the mind of a person, his insight, contribute to the most effective manifestation of various abilities during life, lead to the thought of beautifying life, that is, the culture of one's own beingness and beingness of the public.
  In the person both these antagonistic in relation to himself and to the surrounding, hypostasis, are merged together. Therefore, they do not manifest themselves separately, but operate in a hidden way, and the degree of their domination depends on the degree of development in a person of the highest consciousness.
  And a person himself often cannot predict what in the next moment will become predominant: love or hatred, anger or sympathy, sincerity or hypocrisy, timidity or courage, discretion or recklessness.
  The lowest consciousness "feeds" only on the sensations that give it everything, including the harmony of existence, i.e., something acceptable and even pleasant in our understanding in a certain combination of feelings if, of course, to distract from fight of each being for survival. Therefore, it does not wish to lose the sensations at all.
  Similar type of consciousness has natural egocentrism, automatically seeking to survive, no matter what.
  In the process of development of the living beings, this type of consciousness undergoes relatively minor changes, since it is not able to withdraw own basic property - an unconscious desire for survival, based on the primordial activity of any living being.
  The highest consciousness, which presents in the person at any level of its development, is radical contrast to the lowest consciousness.
  In the presence of the highest consciousness in the living being, it begins as though to see the light, becoming not so much "poured" in the environment, how many separated from it, and, so it acquires the opportunity to look at it and on oneself from the outside, to appreciate this ratio in attempts to consciously set to itself goals in mind certain shortcomings in one's own existence, which, in the opinion of this being, could be overcome, and to try to obtain implementation of goals in actions.
  All this obviously drops out of an instinctive and reflex sphere of action of the lowest consciousness, and even begins to contradict it as the highest consciousness often neglects utilitarian reasons, chasing something to unattainable, but kind heart and mind.
  The being separated in self-consciousness from the environment, in the course of time, in its development in relationship with the beings, which are like him, begins to feel the need for new forms, different from the primitive communal relations of still wild people, completely absorbed in the struggle for survival. In mutual communication this being reaches such a limit that its various conscious aspirations begin to pour into significant changes in the environment, and not just in its use.
  From gathering, a person passes to cattle breeding, growing cereals, other forms of economic activity and the corresponding exchange of the labor products. Inequality, ownership, the struggle for the preservation and augmentation of property, for power and et cetera are arising, that in turn requires establishment of some institutions of order in order to avoid chaos - the local states in the bosom of a growing and improving civilization were being formed.
  New forms and institutions, on the one hand, ensure the accelerated development of communities already in a structured form, that is, as the states with the bodies of governance, security, courts, etc., and on the other hand, do not allow to the states to fall apart because of the contradictions, invariably tearing-apart the last.
  Despite a certain progress in development of human communities according to development of self-consciousness, the essence of the human consciousness which is expressed in dualism, more precisely, in divergent life-aspirations of the lowest and highest form of consciousness does not disappear anywhere, and cannot be substantially modified.
  Both these parties of consciousness continuously conflict both in the person, and in the interpersonal relations: discontent with, visible inability to change quickly, the felt limitation of intelligence, abilities, etc.; the envy and hatred to competitors instantly would rip to shreds any human community if not the state with its institutes.
  Nevertheless, each person manifests also qualities of the highest consciousness which are expressed not only in the intellectual and production sphere, but also in inquisitiveness, various religious and cultural forms and also in the affectional relations, somehow: friendship, love, experiences for relatives, for the fatherland, etc.
  If the relationship between people on the basis of self-consciousness slowly but steadily develops, then the lowest consciousness in a person remains unchanged.
  Therefore, the ideal persons do not appear, and the lowest consciousness, despite any form of its disguise, acts at any stage of the development of the human consciousness, being expressed in deep-rooted egoism (egocentrism) - personal and corporate, hypocrisy (masking), suspiciousness (caution), contempt for people of other circle (mistrust to other communities), animal instincts concerning an opposite sex, etc.
  Thus, the highest consciousness in the course of its growth begins to oppose itself to the lowest consciousness more and more effectively - the struggle between them just distinguishes the person from animals, being manifested at early stages of development is hardly noticeable, and then - all stronger and stronger.
  In other words, the growth of self- consciousness, or raising the level of the highest consciousness in the struggle with the lowest consciousness, gradually, but with an acceleration, expands the human sphere of activity, ensuring the permanent development both certain persons in their generations, and the development of their communities.
  With the growth of self- consciousness and, thus, the increase in the self-sufficiency of civilization, the action of the majority of the above-mentioned natural factors are increasingly leveled, which means that they really manifest themselves as necessary external, but not the fundamental to the human consciousness.
  Consequently, the intensive development of communities of the living beings - previously barely noticeable, and the main contribution to which was made by mutations (random changes in the genome) - begins only with the appearance in them of self-consciousness, and accordingly - with its interaction with the lowest (animal) consciousness, which does not disappear anywhere from these living beings. This interaction is expressed practically in incessant fight of these consciousness forms, merged together, as they mostly have opposite aspirations, what it was told in detail above about, i.e., their interaction mainly is expressed in hostility (antagonism).
  As an example, we can adduce the manifestation of the antagonism of the lowest and highest consciousness not at all in the class struggle of the oppressed masses and the bloodsucking oppressors - in both of them the lowest consciousness predominates, thereby stimulating primarily the struggle for survival and the preservation or acquisition of privileges at the level of sensations, - but not for the development of the community, but in the antagonism of the informal intellectual opposition and the power elite, which, in essence, represent a confrontation between the highest and lowest consciousness.
  The faceless mass of the people outwardly finds development in the struggle of its representatives both in power structure and in the informal intellectual opposition to power.
  Informal intellectuals, pursuing mainly goals that are contrary to the goals of representatives of the power elite, are compelled to appeal to the people, proving own rightness and anti-popular character of the oppressor-elite, and this elite, in turn, should justify themselves and stigmatize of rotten visionaries-nonconformists who can only talking, but not control and rule.
  Thereby, peoples are willy-nilly are being involved by energy of this struggle into forward motion, which can be and evolutionary at the consent of elite with informal opposition for these or those compromises in the interests of the working masses, but may jump abruptly into another channel (fracture) if such consent is absent, that in the popular consciousness is reflected as an injustice, transforming into a more or less successful attempt to remove the ruling elite from power when the suitable conditions come.
  In other words, informally oppositional part of intellectuals, to which is possible to attribute various educated individuals out of the various layers of people masses in this or that generation, - active, honest, sincerely wishing good to the people, that is, with a dominant of the highest consciousness, - never, contrary to A. Toynbee's opinion, did not joined and will not join the hypocritical and self-seeking managing elite of the state. To make such deed they will not allow themselves thanks to the achieved level of the highest consciousness that places material goods at the last place among the values of life. Therefore, they will always be to expose the dishonest, hypocritical and thieving authorities and fight for the rights and civil liberties of the working people, as widely as possible involving them into this struggle.
  For the representatives of power, the lowest consciousness is inevitably a dominant, that is, in their consciousness a clear lack of awareness of themselves as self-valuable personalities, and not as consumers is sensed. Power and practically unlimited access to privileges and property belittles them to such an extent that they see in the people masse only a source of well-being for themselves and a field for manifesting their own low-lying instincts. However, being afraid of anger of the people and counteraction of informal opposition, they are forced to resist to anarchy, holding, in particular, by means of reforms that order, which provides functioning and development of society, but, naturally, not from the noble motives, but only from a sense of self-preservation.
  The disbalance in this confrontation leads either to stagnation in the development of the community, or to the disorganization of the management system and the onset of chaos with unpredictable consequences, thereby stopping the development of the community.
  This is confirmed by the chronic stagnation in the development of third world countries, in which there is practically no informal intellectual opposition to the authorities. There, in essence, certain clans fight for power for the sake of power itself, and not for the development of the country, and even more so, not for the good of the people.
  On the other hand, the destruction or expulsion of the existing power elite in favor of opposition to it, at best, leads to relatively short-term chaos in management of a state until the restoration of stable statehood, as happened, for example, in 1789 in France, where the chaos lasted until the advent of Napoleon, who established an authoritarian state, only decorated with some democratic institutions inherited from the recent revolution, but in which, nevertheless, unlike absolutist monarchies, the bourgeoisie acquired real power, which means that society received more strong incentive for development.
  Therefore, it was this state that ensured the intensive development of the French community during Napoleon"s reign, also influencing the development of other European countries, in which the feudal system was also quickly replaced by a capitalist one.
  In the worst case, the elimination of the ruling elite leads to chaos, which can last for decades and end with the collapse of the state with its division into several independent states. An example of this is the recent events in Libya, Somalia, and Ethiopia. From history, there are also cases of annexation to other states of territory occupied by a previously collapsed state. For example, this happened several thousand years ago with Assyria and Armenia.
  
  
  
  
  
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