Аннотация: Look at the original text, this form is good only for copying. Keywords: cynicism, philosophy, popularly, untraditionally, in English,
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====>*_TEN CYNICAL ESSAYS (Popular Worldview)_*
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===>*_Part Three_*
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-->[ This being a whole book I will give an idea about its -_cover_-.
-->On the -_front cover_-: picture on which is shown the barrel of Diogenes (though it looks rather like very big jar with a cover), tilted a bit forward in a small pit in the sandy soil, in the front with shifted aside cover, where out of its opening is protruded one bearded head and a hand, from aside rises (part of) big olive tree and on the sandy ground around are seen fallen olives, the outstretched hand holds one olive, in the upper right corner is seen bright sun, and in the distance is shining the sea. All this is surrounded above and below by stylized Greek ornaments and this picture is placed in the bottom part of the front cover. Above it is written the title and the author on violet-red (or orange) background.
-->On the -_back cover_-: nothing except the bright background of the front part (but, if this is so necessary, then may be put an advertisement of Coca-Cola, or the cigarettes Camel, or the American banner -- according to who pays more). ]
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==>*_Copyright Chris MYRSKI, 2000_*
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===>*_CONTENTS_*
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-->In the first part:
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-->Foreword
-->About the Creation and the created
-->About the woman and the man
-->About the mankind
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-->In the second part:
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-->About the intellect
-->About the religion
-->About the democracy
-->About the violence
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-->-_In the third part_-:
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-->About the justice
-->About the population
-->About the future
-->Addendum: Constitution of Cynicland
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--> -- -- -- -- --
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===>*_ABOUT THE JUSTICE_*
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-->That this world is cruel and unfair one perceives already in the moment when he emerges in it, going out of the warm and cozy mother's womb, and because of this his first business is to let out wild roar of discontent. With his further growth the things become even worse where his single "redemption" comes only then, when he leaves the life and continues to exist just as an idea in the memories of the others. Such is the reality in our world, and as far as nobody has proved that a better one exists we are forced to put up with it and try to like it. Well, this isn't so hard to do, people learn fast to enjoy the life, but this does not mean that in this way it becomes more just for them or that they cease to try to make it better. The wish of the mankind to make their life more just is the unchanging human ideal, which is really an ideal because it can never be realized in practice, but we can always aspire asymptotically to it. Here we will dwell on some questions connected with the justice.
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==>*_I. Between The Righteousness And The Justice_*
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-->*_1._* One short linguistic excursion tells us that *_the right is_*, in fact, *_the right of the strong_*, or of the right hand, because it is so not only in Russian, but also in German, English, et cetera. As if only in Bulgarian we do not make the association of the rightful with the right, i.e. with the strength, but this is intuitively understood by all nations. So that right is this, what is in the interest of the stronger, were it physically, financially, intellectually, or with some inheritance rights fixed by birth. Strictly looking at the things /_the strong one is not at all right_/ -- he is just strong, but when there is no other effective way for establishing who is right and who isn't, is accepted that the stronger one is right, and this closes the question. In the world of animals, but also by the humans, this is not meaningless, because the strong, if not anything else, can at least impose his right with the use of power (and it is not excluded that he is really right). More than this, from positions of the nature, i.e. of the selection of the best exemplar and kind, this right is fully justified. Therefore, even if we are not from the strong, we are obliged to accept such conception for rightful.
-->*_The justice_*, for its part, *_is_* /_complement_/ of the right, or *_the right of the weak_*, i.e. of the left individuals after taking out the strong ones (and exactly this says the English word "left", which means both, the opposite of right, and the remainder). From the point of view of the evolution and selection of the best this may not be right thing, but the neglect of justice leads to diminishing of the diversity in nature, what says that the nature also has interest in observing of this right. This is especially actual in the human society, because the diversity of types and characters is the most interesting thing in the life. The strong one looks after his own interests, and they not always coincide with those of the weak, but in many cases it turns out that the wellbeing of the weaker affects in turn that of the stronger, i.e. the ignoring of interests of the weak /_isn't_/ in the interest also of the strong! In other words, the things are mutually related and the neglecting of one side shows unfavorable effect over the other one. This has been known from great antiquity, so that the question for the rulers (the stronger in the society) has never been raised as: whether to account for the interests of the weak, but /_up to what extent_/ to account for them -- because the weak, having no other possibility, very often are also evil and unworthy, what is expressed quite clear in the English word "mean" as bad, vicious, but it is old Latin view, for even today in the Italian /_sinistro_/ means both, left as opposite of right, and harmful, dismal (or take your sinister) --, i.e. all reduces to a compromise of contradictory interests. Because of this the society incessantly has oscillated between the righteousness and the justice.
-->In this relation our people have the saying: "You have a cow, you drink milk, but when you haven't -- just stay and stare!". Whether we shall speak about milk, bread, hard salami, decent car, private plantation, or gas station, or space shuttle, for example, this does not change the essence of the matter -- the rightful thing is to use alone this, what you have, but the justice requires that also other people use your property, because in the society all people are /_done_/ in the same way and are born equal. This, that when some one coming to this world finds for himself some things more than the other one, is not expression of /_his own_/ personal abilities (strength, in a sense), and if so then there is a reason in the assertion that "he, who hasn't a cow, must also be allowed to drink milk". Even when someone's advantages are result of his own abilities, even then can be pleaded for equality in the distribution of the goods, because his very abilities are not, surely, result of some special "craftsmanship" of his father in the moment of his conception, or of his mother during the pregnancy, and even less of precisely him somewhere on the stage of insemination and the creation of zygote (for the development of his organism begins at that moment). All efforts of the individual for achieving of superiority over the others can quietly be regarded as a result of natural resources, which for its part are game of the chance, so that if the goods are to be distributed according to this allegation, then they have to be distributed /_entirely arbitrary_/. Well, to such extremities don't reach neither the right one (the defenders of rightness), nor the left one (the defenders of justice), because this does not agree with anybody's interests (although, objectively looked at, this is true), and everybody prefers to "pull the blanket" to himself.
-->So it turns out that neither the right, nor the left, can jump over their own interests and look objectively at the things, but life develops in the result of contradiction between various interests, which exactly define the current state of the society. Usually both parts /_are not_/ right (what will say that both parts are right, if we look optimistically at the things)! So, for example, it is right that only who has money to pay for (i.e. his parents) his education, only he to be allowed to receive education, but it is not just, when all people are born equal, some of them not to have the possibility to study. But it is also not right for those, who have not abilities to learn, to pay the education of those who /_have_/ such abilities but have no means (because the money in these cases is taken from everybody, i.e. also from the not able ones); yet it is also not right if someone is sufficiently "dumb-witted" and can't pass the exams not to be allowed to study, if can pay for this, for he exactly for that reason wants to study, because wants to become a bit more clever, isn't it? As you see, the things are quite interwoven and one easily can be lost in them, and for that reason in the contemporary (but also ancient) societies are taken measures /_in both directions_/: for one thing is ensured some accessible (not against payment) education for the able and gifted children (because they, after finishing their study, will receive, generally, /_less_/ than if they do not lose their time in studying, or at least will work more fruitful for the society or the employer, so that they will have the opportunity to return what was given for them initially), but for another thing is allowed (and this is met with pleasure from the educational institutions) to everybody, no matter what are his abilities, to pay for (i.e. to buy) his education. With some nuances (percentages of paid and unpaid education for various levels, types of educational institutes and specialties, different form of returning of the funds, etc.) this is an old strategy, and then, when the society can allow itself bigger investments in this direction, it always tries to do this, for this brings benefits both, to the rulers (the strong ones) and to the masses.
-->Similarly stays the question also with the healthcare and social security nowadays, because a healthy and quiet population is again socially beneficial (i.e. both, for the strong and for the weak); as well also a nation having some elementary knowledges for the world, formed as a consequence of some average education. If in the epochs gone by this has not been realized, this was question mainly of social welfare, or of capabilities, not of non-understanding on the part of the strong. The ideas for socialism (i.e. for social justice) do /_not interfere_/ with the right defenders of the righteousness, if the question is approached correctly. The denied today communist socialism is not appropriate for the well developed countries due to its extremeness, but this does not mean that it is inappropriate for the weaker countries, or that it was unjustified and unnecessary stage in the development of these countries! These ideas have emerged already in Ancient Greece, in a developed slave society, and they will unavoidable be present in each country, where from their right (here justified) solution depends the wholeness and security in it. From political point of view this requires convergence in the views of the right and left parties, but exactly such non-antagonistic contradiction is observed in each stable country in these days, and also during the past centuries.
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-->*_2._* Slightly more complicated are the things in the area of managing and the *_necessary compulsion_* for performing of socially useful labour, *_or_*, put in other words, in *_the exploitation of the masses_*, i.e. in taking away everything that they can give, in the "extracting of their souls", because etymologically the word is derived from: /_ex_/-, what means extracting, taking away, and the root /_plua_/- (or /_ploi_/-), what means many. The masses may not like this word, but it is clear that in a society each one must give what he can of himself, and who else is to force him to this if not the strong ones? There /_isn't a society without compulsion_/, and it can't be (in the ideal case each one must force himself alone), but it can have different character. In the slave society it was physical; in the feudal one -- of the ownership of land and the "fables" about the blue blood of the aristocrats, or of the Church as deputy of God; by the capitalism this is the force of the capital (or rather of its /_absence_/ by the masses). The righteousness requires that the weak must work, but the justice requires that /_everybody_/ must work. But you know that one must be forced somehow to disturb his /_dolce far niente_/ ("sweet idleness"). In any case, all can't be rulers, and this also is a kind of work, so that strong nowadays are not so much these who govern, as those who "pull the strings"! The strong one today, as also in all times, can be recognized by this that he has the possibility to do whatever he likes (well, in some limits), where the weak are forced to do what the strong tell them to. But the strength in the capitalistic society is the power of the capital, and this is what defines the separation between the exploiters and exploited.
-->The official propaganda always shifts the accent of social contradictions and in the current time in the developed countries is much spoken about the so called middle class, but it is just /_necessary_/ to the strong, for the masses to be able to buy the produced in abundance goods and to fill the pockets of the strong. The absolute wealth of the citizens, though, does not solve the question with the unjust distribution of goods, because /_relatively_/ the exploited remain again in disadvantage, so that the enhancing of standard of life only /_helps_/ for reaching of some justice, but does not guarantee it. Only the reason, i.e. the proper understanding of the interests, both of the ruling and the masses, can lead to rightful understanding of the question.
-->When we mix the intellect here it could have been expected that, when it can help for finding of the rightful balance between the righteousness and the justice, then it also must rule the society, i.e. the power to consist in the presence of intellect. Yes but ... /_no_/, at least for the moment, because the intellect is one still not well developed instinct and the people are not quite convinced that it must govern them; the masses can much easier accept the fables about God and the Church as His aide on Earth, for example, than this, that the reason, which is slow and unconvincing in the decisions, and contradicts to the instinct for multiplication, and does not tie well with the disorganization and fragmentation of the mankind (see "About the intellect") can be better than the now existing (no matter what) condition. Besides, the intellect has this advantage, which turns here to be disadvantage, that /_can't_/ be passed in the generations and one intellectual power will be very unstable substance, for to be able to take once the ruling (or to keep it, if someone succeeds to "put" it in its hands). It is much more real to assume that some artificial (though created by the humans) intellect will be able to rule us sometime, than to believe in the arising of intellectual oligarchy in the future. Not before the society has found some way for its uniting as a whole organism, if this can be at all effectuated once. But let us with this conclude these reflections and advance to the next point.
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==>*_II. In Searching Of The Escapism_*
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-->When everybody knows that this world is unjust, then every one tries to find some suitable for him way to escape from it in some imagined /_world of delusion_/. The human being is weak and can't live without delusions -- were it fairy tales for the children, were it expectations of the "great love" for the adults, were it hope that the truth will triumph (in which case, usually, people don't have in mind the righteousness, neither the justice, but some purely egoistic interpretation of the reality), were it political, military, or sporting victory, were it the literature or the other arts, or tranquilizers, or the dreams, or the alcohol and the narcotics, or the sexual consolation, or the interests of the clan or mafia, or the faith in his God and in the afterlife or reincarnation, and so on. The animals (and this only for higher mammals) escape from the reality only via the dreams, where *_the people are personification of the escapism_*. In the foreword we say that in regard of the searching of truth the people can be divided in three groups, namely: such who search the truth, such who search the lie, and such who are not at all interested in the truthfulness of the statements. Those who search the lie are obviously escapists; those who search what they find, no matter whether this is truth or lie, are also escapists because they simply apply some other criterion (their personal pleasure); but even those who search the truth are /_again_/ escapists, because for them the world of truth is better than the real one, where the truth is much more difficult to be found and in most of the cases is questionable. But such division builds complete set of events, i.e. exhausts all people, so that from here follows that we all are escapists.
-->This observation surely was intuitively clear to the thinking people since the dawn of civilization, because all its efforts are reduced to offering to the people of one or another form of delusion. So has arisen the religion as opium for the people (see "About the religion"); so is justified the need of aristocracy; so exists and is advertised the market economy, what is an obvious delusion because the market is advantageous only for those who can /_show influence_/ over it and form it somehow; this is the goal of the fables about the patriotism and self-sacrifice in the name of community (not that this delusion is not necessary for a given community, but to believe that it is /_nice_/ to die for the homeland is a pure deception); similar is the case also with the moral generally, which implants in the heads of people apparent delusions, with a view of their reasonable for the society behaviour (only not with the help of the reason, but /_exactly_/ on the way of delusion); on delusion is based also the democratic choice, that contradicts to the common sense and is the best known /_baby's pacifier_/ for the people (see "About the democracy"); and other social phenomena. In this regard, it seems, nothing can be done, because the very life, as a result of various arbitrary and non-directed to a goal processes, simply can't have a purpose, but the people categorically refuse to comply with this view. Admitting meaning for the life we automatically escape from our real world, and searching for its meaning we unavoidably come to an abyss of contradictions and no proofs. The Church usually is satisfied with the assertion that "the ways of God are inscrutable", and each ideology and political platform invents some goals for itself, with which to give reasons for its existence, because when one works with human material there is no go without delusions!
-->Even the sciences, and precisely the exact ones, as the most rational part of the knowledge, use also widely various simplifications, assumptions, hypotheses, and abstractions, in order to be able to understand the real world, what, in the essence, is an escaping from the direct reality, to such one, where our assumptions are always valid. We at least take for granted that our world is determined and when we repeat an experiment then the result will also be the same, though even the ancient people were aware that "you can't enter twice one and the same river", because it (i.e. the time) incessantly flows. But without determinism can work neither our technical appliances and machinery, nor our scientific theories, and without abstraction (a kind of escapism by itself) can evolve no one exact science, especially the mathematics, whose methods are used in all other sciences.
-->Our whole process of knowledge is boycotted incessantly by the *_problem of decomposition_*, which is reduced to this, that, in order to study something from the reality, we must take it and detach from it, to cut off some of the ties of the phenomenon with the other matter (for they are infinitely many), but doing this we can never be sure that we have not severed exactly something important. This can be visualized by the ancient fable about the three wise men and the elephant, which men were very wise, but also very old and gone blind long ago, so that they recognized the things by touching. Once, during one of their peregrinations around the world they were led to an elephant (which animal they have not yet met till then) and each of them began to study it using this part of the animal which has grasped. Later they shared their conclusions and the first one said that the elephant is like a big cask, in which must be hidden a kind of spring, and it moves jumping with it (for he fingered its leg); the second protested that this is rubbish, because the elephant is like a big snake as thick as a human thigh, which feeds through sucking and moves blowing the air out of the other end (for he touched its trunk); and the third laughed and said that they know nothing, because this animal is like a big plate of skin and it flies in the air (for he has caught its ear). In many instances our attempts for understanding of a given phenomenon are as comic and contradictory as the given example, because each special science studies only some aspects of the phenomenon. But what are we to do: without decomposition there is no knowledge!
-->But the most unjust characteristic of our world for the man of sciences, but in many cases also for each one of us, is the principal *_impossibility to prove the rightness_* of a given thesis, with minor exceptions! It is easy to prove that something /_is not true_/ in the general case, when we find at least one particular case when it is not true, what is used from ancient times, chiefly in the mathematics, and is called method of assumption of the contrary (/_reductio ad absurdum_/) -- it is proved that the contrary of a given statement is false, from what follows that the given statement is true. But the reverse, the prove of a right statement (if we can not use the above method, or some form of induction) is practically doomed to failure, because it most often is related with full search of all possible states, which usually are an infinite number, and that in all possible moments of the time. The scientific intuition often "falls in rage" before the impossibility to prove in the general case something, that in each observed individual case is true. In such situation one may be wrong if accepts the statement for true (because there are no proofs), but he may as well make a mistake if he does not accept it for true (because it, still, seems to be true), so that each takes the preferred for him form of escape from the treacherous reality.
-->This phenomenon have faced the lawyers, but also the common people, long ago, and that is why our people often use the saying: "Go and prove you are not a camel!", when you must convince the others that you have not done some thing (because you have never done such things). The legal proceedings "wash their hands" with the testimonies of the witnesses, but there is no guaranty that they are true, due to what, for example, hundreds of thousands innocent women (mostly) have been burned on the stakes on suspicion that they were witches. And in this cases the inquisition was even with a clear conscience, because it has applied one "reasonable" way for proving of the suspicion: if the accused one, with the help of various demons and spirits, could have succeeded to escape from the stake, then she was really a witch, i.e. has existed possibility for /_unilateral_/ proof! This, that /_no_/ woman has saved herself in this way, was not at all logical refutation, taking into account the remarkable naivety of the people in those times, who have believed in everything (as they have seen her, say, to take off from the chimney riding a broom, so also many have seen her soul to fly out the stake embraced by a demon), and there, too, nobody has known what exactly is this a witch (for, if there was some other way for detecting of the essential "witchy" characteristics, then it, probably, would have been applied). This is one flawless Jesuitical logic, and if the accused one could not have succeeded to save herself, how it always has happened, then she was not a witch (only that they have not put on the stake that one, who has accused her, because the person might have been mistaken somehow -- it is human, after all), besides, in this way she has secured for herself a "direct ticket" for the paradise (what for those times was not at all to be neglected). Only don't think that in our days similar judicial errors don't happen -- the history of legal proceedings is literally "brimming" with such unjust decisions, based on witness testimony. But there is nothing to be done -- /_life_/ is unjust!
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==>*_III. In Affirmation Of The Ego_*
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-->In our world one can't avoid looking after his interests, or his /_ego_/, but inasmuch as each of us is related with the others he must also show some /_level of reflection_/ taking into account the interests of the others, too, because otherwise it may turn out that he simply "cuts the branch on which he sits". The communist ideology approached this question much restricted (mainly because of the narrow-mindedness of the masses, it seems) dividing people in two categories -- in egoists and collectivists -- preaching that the egoists were the bad ones. Sometimes is used the term philanthropist (i.e. "loving the people", in Greek) in the sense of collectivist, but we all know to which comical results the thoughtless philanthropy can lead. If you give your seat to a woman in the tram, because she seems to you a bit older, she may decide to take offense on you. If you behave too pleasing to your children and look that they have all the best then this, surely, spoils them (in which case must be cited your proverb that "Sparing the rod spoils the child"); but these "good" parents are also such only to their own children, what is again egoism. The widely spread for centuries charity in many cases does not give good results, because in this way some people come into habit always to beg and to complain; besides, it is pure delusion to think that those who give do this out of love to their neighbours -- they do this wishing to soar high: first in their own eyes, and then in those of the other people (because the anonymous charity is not much popular). And many other examples, that show that when one thinks about the others he: either does not think correctly, or deludes himself (because, really, he thinks about himself), or both -- because in this egoistic world we just can't not to think about ourselves.
-->The more correct approach is to speak about /_individualism_/, understanding by this the wish for self-expression and dominance above the others, what, however, does not mean that the others cant benefit from this. As strange as this may seem, one very often /_wants_/ to do good to the others (at least if he can't dominate over them with something bad), because /_everybody wants to be liked_/ by his neighbours, where in this sense the highest expression of individualism is its reflection in the positive meaning of the people around for the given individual -- only that one does this /_not_/ because he is good, but /_because is individualist_/! The whole subtlety is in this to judge right the wishes of the others and to juxtapose them with ours, i.e. to find the needed intersection of personal and collective interests, without impairing significantly ours. It is well known the sentence: "Don't do to the other what you don't want to be done to you!", but this is an example for misunderstood reflection, because it should have been put like: "Don't do to the other this, what /_he does not want_/ to be done to him!". A typical example of correct individualism is the sexual contact, where each partner, based on his own interests, tries to satisfy also those of the other. In similar type of "intercourse" one enters also in his everyday and labour activity, where if he looks only about his (or of the others) interests many errors happen. The sexual analogy, it seems, is useful in many life situations, as rightly finds it S.N. Parkinson in the relations between financial companies, because the situation is similar also between boss and subordinated, between children and parents, between colleagues at work, between states in their relations, etc., where each one thinks how to "screw" the other, but if he overdoes the things he may at the most "screw" himself. In other words, in the process of affirming of his ego the point is not in this not to look after his interests, but /_to recognize_/ rightly his interests.
-->Recognizing and respecting of the interests of the others, together with one's own, is the main method to make the society in which we live just and fair. The little children react especially tumultuous when their wish to make good (for it, seems, is inborn in each of us, together with our desire for supremacy) is not met with pleasure from the others, but this happens basically because they don't know yet how to do this, or think that their egoistical desires are good, or face individuals who have /_already_/ understood that the world is unjust and behave in the same unjust manner. The only way for building of a social organism, though, goes through the correct understanding of personal interests, and the main impediment on this way is the unreasonable human behavior. For this reason the history is full with innumerable bloodshed and disasters, where we are in certain extent even worse than the animals, which, not endowed with intellect, but with good instincts, succeed better than us to maintain the equilibrium between the species and the harmony in nature. Even in the classical example of the ecosystem hares-wolves is seen that the wolves, eating up the weaker hares, help for their selection and proliferation (because: "Healthy sex -- in a healthy body!", so to say), as also the hares, developing their hind-leg muscles, succeed to select and maintain one good population of viable wolves. While the humans (as very clever, maybe?) kill /_not_/ for to feed themselves, but most often out of malice, hatred, or simply because of not understanding of their interests. Only in 20th century are given more victims in the wars than in all other previous times, chiefly because the stronger countries (with well developed economies) have not succeeded to agree like people how to exploit the left behind countries (like Bulgaria).
-->In the end of 20th century has been marked some progress, with the creating of multinational financial institutions, which reduces each kind of slavery to economical one, and the distribution of "booty" -- according to the invested capital. This tactic, as is seen now, gives good results, because both, the developed countries ensure for themselves new markets, cheaper labour force, and fields for investment of capitals, and the left-behind countries receive different subsidies, effective management, and other, new for them, temptations in life. In addition to this, with the equalizing of standards of life (after some time, of course), is postponed the moment of collapse of today's technical civilization (see "About the future"), what is a phenomenon of mutual interest for all. That is how the individualism in relations between states can turn to be better than the old egoism from the times of "hot" or "cold" wars.
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==>*_IV. About The Happiness And the Moderation_*
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-->*_1. The happiness is_* question of *_balance between wishes and abilities_*, and in our unjust world everyone has his rights to pursue it. This definition is suitable with this, that it shows us two ways for reaching of it: either increasing our abilities, or diminishing our wishes (supposing that the wishes are always larger than our abilities). The moderate way of live requires also moderate wishes, and thus easier achieving of the happiness. The more limited people, say, the children, are very often happy, because their wishes does not reach such peaks, as when they grow up and begin to wonder what new desires to imagine (especially if they have in their disposition enough time and means to satisfy them). The term "happiness" has some intersection with the escapism, for it is also a question of some delusion, but as far as it is primarily result of compromise let us not confuse the things. The happiness is state of /_comfort with the environment_/, not just escaping from it and depends on our internal condition: when we are very hungry a piece of bread can make us happy, where if we are twenty or so and our "hormones chase us", as is said, we may as well forget about the usual hunger and seek the sexual contact, and when our daily needs are satisfied and we just wonder what new sensations to experience we may try to seek, either the arts, or the opiates and narcotics, or to look for expression of some of our perverse wishes for violence over the others -- all according to our tastes.
-->But we may formulate the ways for reaching of happiness also in this way: the happiness consists either in some /_filling_/, i.e. of enhancing of our capacity, were it of knowledge, or of nutrients, or of money and other possessions, or of interesting social contacts, etc.; or then in some ... /_spending_/, i.e. disbursement of funds when we buy us something, or performing of some activity by way of spending of physical and/or intellectual energy, or difficult victory over some adversary, in result of what our wishes temporarily decrease. The process of filling is slower and tiresome and the happiness from it not always is so strong, as by the spending, where the effect is almost instantaneous, but also fast passing away. The important thing, however, is that the /_both contradictory processes_/ can bring us happiness -- as to spare money, so also to spend it; as to learn, so also to use your knowledge; as to fill his stomach, so also to empty it later; as to build something, so also to destroy it (this destructive instinct is especially developed by the children, for the simple reason that /_the destruction is the easiest creation_/!); and in the end also in the sex is exactly so (with this nuance that to the man is denied part of the happiness, or the woman is additionally benefited, because by her the processes of filling and spending coincide in the time, or at least this is her constant striving). The said here may sound cynically, but it seems quite convincing. So that, the injustice of our world, still, is partially compensated by the possibility to find happiness in it.
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-->*_2._* Well, but when the happiness is in the moderation (of the filling and emptying, if you want), then what is the very *_moderation_*, and what is so good in it for to force already the Ancient Greek (and even older nations) to raise the slogan: "Nothing in excess!" (with the eventual modification "Hurry slowly!")? OK, it is clear that the moderation, or also the *_sense of proportion_*, is the ability to find *_the middle_* point between two extremities, in which case is good to imagine that some pellet is tied between two ... elastic strings, i.e. that *_the dialectics_* is, in a way, "/_diaelastics_/" or "/_dialactics_/" (from the /_lactaids_/, the milk fibers). This, really, is a great art, i.e. something that is difficult to learn (if it, at all, can be learned), in relation with what is useful to remind you the ancient Eastern pray, made popular on the West (as also by us) mainly via Kurt Vonnegut, namely: "Oh God, give me bravery -- to change what I can change, strength -- to endure what I can't change, and wisdom -- to distinguish the one thing from the other!". So that: the /_moderation is wisdom_/, or the wisdom is moderation, in many cases. (See also by the medicine in the essay "About the mankind".)
-->But then our question sounds more definite, namely: why, when the moderation is a question of wisdom, and everybody knows this (at least have heard it many times), the people, still, very stubbornly resist the moderation (especially the women -- see the chapter about the man in the essay "About the woman and the man")? It can be a matter of wisdom to find the precise middle point, but the people, as a rule, don't try at all to find it, on the contrary: when they start from one extreme pole and stagger straight to the other, like drunkards, and from there, after some time elapses, they return to the first pole, then again rush to the other one, and so on, ad infinitum! Well, this makes the "game" named life to last forever, but it is /_silly_/, and also /_cruel_/, in most cases, so that some moderation, in addition to this that we usually show, is always necessary -- yeah, but we do not want to be moderate and that's it! So that, why? Ah, because when we are moderate, then we, most often, are also /_mediocre_/, but we don't want to be such, we want to be at the top -- and very rightly, because /_nothing great_/ on this world /_is_/ ever /_reached with moderation_/, only with perseverance and boldness (to "stick" us where we are not wished). In other words, we want to be extreme in everything, and the bad thing is not that we want to be such, but that /_even in this our wish we apply no sense of proportion_/, for there are very rare the people, or the cases (say, 2-3 %), who can reach the peaks, respectively, by whom peaks can be reached. From the point of view of "dear God" one such "leaping" is a good thing (He wants exactly this, to stay aside and look at the fun), but we are those who suffer; this, somehow, is not just, but we can do nothing (for we don't want to). With the years one becomes a bit wiser and more moderate, but even this is not true for many of us, because they become such not due to some acquired wisdom but because their abilities are not more such like before.
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==>*_V. About The Advantages And Disadvantages Of The Freedom_*
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-->*_The freedom_* is something that we love very much, what can be well seen on the West through the relation between German /_Liebe_/ as love and French ... /_libert`e_/ as freedom, which words, surely, are from one and the same root. *_The advantages_* are clear, they are *_in the creation of /_equality_/_* between the different individuals, which goal, however, is /_to prove their inequality_/ (see again "About the woman and the man", the point about the emancipation)! So that /_from the freedom may gain_/ the nature (or the dear God), or else /_the stronger individual_/, because in this situation he can easily prove his superiority, where for the weaker -- there is no use of it! In our world of the stronger there is only one way for the weaker to become stronger -- when they unite, obviously -- but this is what they most often don't want to do. They prefer to turn a blind eye and to think that they are really equal (not only in equal circumstances), and this is a question with which is much speculated for centuries and millenniums, where about equality can be spoken only in sense that the humans (as also the animals, the living matter generally) are /_results of equal initial activities_/ for their creation /_and arbitrary factors_/ forming their differences in equally probable way. Otherwise they are different, just because they /_are_/ such in practice (as results of the probability, the upbringing, the environment, and the time in which they live). The inequality of the people and the animals, in general the non-identity of reproducing of biological matter (even when the "matrix" and the "spritz-form" are one and the same) is the most interesting characteristic of life, which determines its strong adaptability.
-->So that the freedom is relative notion and also question of balance or compromise in the pursuit of it (an /_recognized necessity_/ according to the definition of "Mr." Lenin, with this addition that we become aware of it only when have lost it), but the *_disadvantages_* of the overdone striving to reach it should have been obvious, because it only *_weakens_* us -- the well known slogan "Divide and conquer!". But the treacherous moment here is not in this that, due to the interconnection of our world, the freedom for one person reduces to the contrary for another one, or that the freedom in one thing is its restriction in something else, neither in this that the freedom today may lead to some slavery tomorrow, or that very often we can't judge correctly whether we win or lose from some freedom, and when a time passes it turns out that it wasn't al all freedom, and similar things. No, the treacherous moment is that most eagerly fight for freedom /_exactly the weaker_/, who often lose from it, and the stronger just stay and leave the weaker to "ram their heads"; this is observed in the free market, in the fight for emancipation, in the battles for independence, in the struggle for personal manifestation, and so on. The strong one, to whom the freedom is mostly beneficial, does not pursue it at all costs, because for him this is relatively easy, and even if he is not much free, he is strong, so that he will somehow impose his rights, where the weak one, who almost always only wastes his energy, exactly he /_wants_/ to waste it, because -- who knows, it may happen that he will turn to be stronger, if free. Well, if this is not recognized necessity, it is at least question of reason and intelligence, for you know that we usually consider the dog the most intelligent animal, and it (or rather "he" if you ask me) does not run away in the forest or desert, but wants to serve and obey us, not to be free. So that it unavoidably imposes the conclusion that the human beings, out of too much intellect, have maybe gone to the other side, to the silliness.
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-->And so, life is unjust because each individual has interests contradicting to those of the others, and in his activity each one goes out mainly from his own interests. If we begin to search for the roots of the evil we shall come to the conclusion that it is in the differences between individuals. If the humans were like robots from one series they wouldn't have had reasons for complaints, and wouldn't have had contradictory interests (for if they have had, as they have also equal capabilities, they would have just mutually destroyed each other). In their contradictory interests each one tries to express himself and to prove that /_he is not equal_/ to the others, that he is in his own way unique and unrepeatable, but for this purpose he, usually, wants firstly to be provided equality. Due to the mutual entanglement of the things in infinitely many dialectical ties (as if tightened with many elastic strings) and because of their inborn feeling for justice (though from the point of view of their own interests), the humans think that this world is unjust (and that is why they have invented another one, after the death, which is to be just). But each good thing goes hand in hand with something bad (or, as the English say: "You can't burn the candle at both ends simultaneously!"), so that it becomes necessary for the life, which is, still, at least because of the absence of other choice, something good (or /_the best of the possible_/), to be also unjust from the point of view of each subject. As far as, though, it is unjust to /_each_/ living thing, then this is equal to the statement that /_it is just_/, i.e. the notion justice loses its meaning!
-->This is a known thesis in the ancient Eastern philosophies (in contrast to the created by the Christian God world), because earlier the people started from the interests of the whole nature, not only of these of the human beings, less from those of some chosen tribe. The Buddhism, for example, says that our world is a /_triple negation_/, or more precisely that in it: /_nothing is perfect, nothing is constant, and nothing is isolated_/! Well, that is how "our God" has devised it; you, if you can, devise something better.
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--> -- -- -- -- --
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===>*_ABOUT THE POPULATION_*
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-->Speaking about the population on our globe there are three moments on which we should dwell, namely: is the population of humans on Earth optimal; what must be the approximate number of people; and how to reach this goal in the easiest way. In addition to this is the related with the thesis question about the average life expectancy. Let us look at them in this order.
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==>*_I. The Overpopulation_*
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-->*_The people_* on Earth *_have become too many_* and this must be obvious now for everybody, because we have broken the existed for millenniums equilibrium with the other animalistic and vegetative species and have begun to hinder ourselves mutually in the everyday activity. In the antiquity one was not forced to care about the environment, because he has not destroyed it, neither even polluted, and has fed himself mainly through hunting and farming, what means that he has /_fit_/ well in the nature. In the old times when saying "dirty" has been understood something useful and needed, because in order to give birth to something new was necessary for something old to decay and perish as already played his role in the equilibrium of the matters. I have here in mind Bulgarian word "/_kal_/" for mud, dirtiness (or also Russian the same /_kal_/ as ... feces), but it is of Latin origin and is shortened from /_faeces_/ in plural (/_faex_/ in singular), what is also Turkish /_fashkiye_/ (also in jargon use in Bulgaria), but in old Greek from /_the same root_/ we have /_kalo_/ (/_kalon_/), what means good, well, so that the word /_faeces_/ (/_fekalii_/ in Slavonic) must come from something like: /_tfu_/ //_fu_/ (what is your "fie" or "pooh") + "/_kalo_/"! ( There are similar and piquant relations to be found in your fertilize, what is Latin /_futuo_/ meaning your, sorry, to f#ck, what is a dirty thing, but also necessary. ) Nowadays we use widely the phrase "ecologically pure" products, which, from another point of view, are downright dirty, because they turn to mud (but for the ancient Greeks this was something good), while exactly the ecologically dirty things (glass bottles, plastic cups, metal pieces, etc., which we unwisely throw around) are, in fact, sterile or clean. What has to say that we do not judge like the "dear God", or that we hinder the nature, and therefore also us!
-->The human civilization, aiming at incessantly bettering of living conditions for the people, willy-nilly, leads us to unavoidable increasing of the number of people. We say "unavoidably" because till now this was not avoided, but this tendency /_must_/ be broken, for (as we mention in the essay "About the Creation") in the nature we can't move always is one and the same direction, and it has to be some cycle or closing! If we don't succeed alone (with the help of the civilization) to return /_back in the_/ number of /_human population_/, then the nature surely will find some way. We have received till now many warnings (and even bloody), beginning with the epidemics in antiquity (which become possible due to the excessive concentration of big human masses in one place), going through the innumerable wars for conquering of new territories (because the old ones become ever smaller), and coming to the 20th century when we were befallen by the: genocide, holocaust, pollution of the environment, cancer, AIDS, et cetera. But the dangers of epidemics and wars have not at all disappeared in our times, they have only changed their character, or have mutated, yet remain valid.
-->Two centuries ago in England was published the brochure of Thomas Malthus, known above all with his cardinal conclusions about the difference between the geometric progression, with which people reproduce, and the arithmetic progression, with which the production of food products grows, so that by these circumstances all people on the globe should have been perished to the current date as a swarm of locusts, gnawed to the last millimeter each blade of grass or tiny sprout in their territory. As almost every statement based on extrapolation of some momentary relation, without taking into account the possibility for changing of the tendency (or trend) this also turned out to be erroneous, because thanks to the civilization people learned how to put also in the sphere of production of foodstuffs the geometric progression, as likewise to restrain a little their reproductive abilities using some contraceptives (in the developed countries). But the results, alas, are far from satisfactory, because both, the population continues to grow with furious steps, and we begun to feed mainly on surrogates.
-->So that we have /_not at all resolved_/ the problem with the density of population, we have just /_moved_/ it in other area! It is naive to look at the malthusianism in the direct sense of feeding (as it is naive to believe that Brahma has six extremities, or that Holy Spirit looks like a pigeon, as they pictured Him on the icons), but has to be searched for the meaning of the statement, which we mentioned already in the first sentence of this chapter. Even if we can somehow feed ourselves (because in the seas there are enough seaweeds, in the petrol there are a lot of calories, proteins can be got out of whatnot, and, in general, the technologies are "great thing"), it turned out that now arose /_the information boom_/, in the result of which our brain began harder and harder to cope with the requirements of the new time, and reached the ceiling of its intellectual capabilities. And together with this the sciences, especially in the 20th century, offered us a heap of revolutions: with the electricity, with the atomic energy, with the wireless transmitting of information, with the achievements of medicine in mass prolongation of human lifespan, with the computers and computer nets, and so on, but each revolution is /_worse_/ than moderately fast evolution, isn't it? The people continue to hinder one-another no matter that their "hunting territories" (in figurative meaning, of course, but about what hunting we may speak nowadays?) does not intersect mutually, because intersect their intellectual territories, and now it becomes more and more difficult for them to make career and they wonder, in general, how to live their life and why to live it (especially in the developed countries)!
-->It can definitely be argued about the question, whether the people today are happier than two centuries ago, when their food was real food, their labour -- labour (because of the relation between the effort to produce something and the ready product), their sciences and arts -- creative activities (not technologies), their games and sports -- personal (not only looking at the others), their nature -- nature, and, on the whole, their life was meaningful and interesting, not just to pass the time. So that the question isn't in this, /_whether we can_/ nourish 100 milliards instead of 10 millions, for example, but in the human happiness and fulfilling life, in the moderate development, allowing to build stereotypes of life in the generations, as also in the equilibrium with the nature, from which we are only a tiny part.
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==>*_II. The Optimal Population_*
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-->*_The optimal human population_* on Earth must be *_about 50 millions of people_*. *_The first argument is_*, that *_this indicates the human history_*, because according to approximate, and somewhat controversial, calculations the human population on the whole planet in the 2nd-1st millennium before Christ was 50 mln people, and to the beginning of our era it reaches 100 or so millions. These were times when the civilization was in full swing, and the people have had: healthy food, decent attire and homes, some technique, well developed arts, religion, buildings which up to this day arouse our admiration, sciences, ways for organization and managing which we apply also now, decent laws, spectacles for the masses, notions of honour and valour, cult to the sports, and so on. Many things were not accessible to all but only to some of the rulers, yet they have existed. There were also many wars and epidemics, which accompany the civilization to the present day, so that all important social problems were already set! Then this number till around 1800 still does not exceed one milliard, but in the 20th century we definitely have overdone the things jumping for the moment over the 6 milliards. If 50, 100, or even 200 millions are still comparable numbers, then with over the milliard people the "game", as they say, becomes too rough.
-->If the people in present days lived so disunited as in the times of Roman Empire this, still, could have been tolerated, but there is not a single corner on Earth which is isolated and inaccessible for the world media and the business, where the language barriers (this "curse" which God has sent to the humans, according to the fable about the Babylonian tower), which were intended to divide the people in smaller groups, are also not very limiting, because together with the good translators now exists quite decent, but very fast, computerized translation, and the world languages, in the end, are reduced to 5-6 chief ones. The last touch to the instantaneous world communications added the computer nets, so that the earth globe more and more turns to /_one state_/, where the competitive struggle of the people for personal manifestation occurs, and such mastodon country becomes increasingly difficult to manage, and the bloodshed in it -- ever greater. One *_averagely big country_* (say, like France) *_has about 50 mln residents_*, and there, where the countries are bigger, people rarely communicate outside their state or province, and if the countries are smaller (like Bulgaria), then they are usually satellites of one of the bigger, so that the competitive struggle occurs on the (part of the) arena of the "bigger brother". In this way we get *_the second argument_* for our optimal number.
-->Now we shall give *_third argumentation_* for this optimum, going /_out of the goal_/ for maintaining of such number of people, that the population to be able *_to lead fulfilling life_* under normal competitiveness between the individuals! Such setting of the things is entirely logical, for the question is not how much people we can feed, but how much we /_must_/ feed! We will do the calculations in the widely accepted decimal system of counting, only that will use the logarithmic scale, which is not very accurate (but we don't need special accuracy) yet it is very convenient and comprehensive. We shall center the digits around the powers of ten, and will understand one interval from 0.5 to 5 times, multiplied by this power, what means that when we say 10 we will understand everything between 5 and 50, when we say 100 --from 50 to 500, and so on. We will begin with this that one maintains normally up to /_three circles_/ or *_/_ranks_* of contacts_/ with the surrounding him persons, namely: *_a)_* of first rank are those, which include people of the order of 10 to the first degree or about 10 persons -- nearest relatives and acquaintances, which everyone knows well, can predict their behavior, and is emotionally related with them; *_b)_* second rank or 10 to the second, i.e. hundred people or so (in fact from 50 to 500) -- acquaintances, colleagues, and relatives, which one knows by name and physiognomy, works or lives near to them, greets them when he meets them, but can't be said that he knows them well, and does not have special feelings towards them -- simply this is the environment in which he lives and tries to express himself or to make career; *_c)_* third rank or 10 to the third power (1,000 people) -- persons for whom one is heard something or has seen them, but this is almost everything that he knows about them -- this includes all known stars in which one is interested (footballers, pop singers, politicians or people from the highlife), as also other casual acquaintances; fourth rank or 10,000 are quite many people to be accessible by a medium-range intellect, so that we should not take them into account. We can name this human phenomenon "*_rule of the small numbers_*", where is obvious that the more profound our contacts are the more restricted is the number of people with whom we maintain them.
-->The next moment is to determine the approximate /_number of areas_/ of human knowledge and interests, in which we maintain some contacts, but in such manner that these areas will be relatively well balanced, i.e. to have by approximately equal number of people, who can communicate in the given area. The nomenclatures of human professions, as well as the indexes of most large libraries are in the range of several hundreds, and these are /_all_/ areas of human knowledge. If in some cases one of these areas is detailed in another tens, then such narrow specialization does not change our divisioning, because these subareas are pretty narrow and not well balanced in the range or number of people, who work in them. Similarly exist also very big areas -- say of the football fans, which on the globe must amount, maybe, to more than a milliard people, but this is not area in which they communicate in order to compete (such area would have been that of the very football players of national or world class, the participants in which, of course, are several hundreds). In other words, we are interested in such areas, in which the people literally, /_hinder one another_/, because this is their "hunting field" and in it they compete with the other "hunters", fight with them, express themselves, or make career.
-->So that, let us assume for easier calculations (because when the information is fuzzy it is proper at least to simplify our calculations) that the areas of human knowledge are thousand, as also the number of people who compete in them is also thousand. In this way we exceed the ceiling of the second rank contacts, as also take one enhanced nomenclature of basic professions. So we get a number of the order of million people. Taking into account, though, that we have understood (although not stressed on this before) such areas in which people /_create_/, not only perform necessary for the society activities (like producing of goods, services, healthcare, education, maintaining of order, etc.), we must supplement the society with the "other" people. Usually with creative activities in one society are occupied about 3 to 5 % of the people, but in order to be save let us accept that in the future their number may reach even 10 % (or1/10 of the population). This will say that we have to multiply the obtained million by 10 and so this gives that the optimal number of people reached 10 millions. Inasmuch as our calculations are with accuracy of order let us take this number for /_lower_/ limit, what gives that *_the optimal population on the globe must be_* between 10 and 100 mln, or, if we want to take some middle point, then these are again *_50 million people_*.
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==>*_III. The Way To The Goal_*
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-->The easiest way for reaching of this goal is *_slight decrease in the population growth_*, until it becomes slightly negative. Let us accept that the population begins to decrease /_each year only by a single percent_/ (something that is reality in many developed countries, only not steady for a long time), and then for each year we must multiply 0.99 by itself in order to receive the final coefficient (as compound interest) by which to multiply the initial population; or if we have scientific calculator then to calculate 0.99^/_n_/, for /_n_/ years, and then to multiply by the initial number. In this case, if we start on reaching of 10 milliards inhabitants (for it is hardly probable that the humanity will engage itself seriously with this task before it begins literally to suffocate due to overpopulation), then after 28 years (after a while you will grasp why exactly so much) we will descend to 7.55 mlrd, after twice so much or 56 years -- to 5.7 mlrd, after 112 years -- to 3.25 mlrd, after 224 -- to 1 mlrd, and so after about 5 centuries (more precisely 530 years) we shall reach the desired 50 millions!
-->On the other hand, one generation in Ancient Rome was about 20 years, but with the aging of population and the prolongation of time for education, this period increases, where now the average length turns to be 28 years (and that is why we have chosen so many years just before). Then in accordance with the above numbers it comes out that for one generation, or 28 years, we will have a coefficient of diminishing of the population equal to 0.755 (i.e. 0.99^28 = 0.75472). This coefficient of changing of the number of population for one generation is called /_reproduction rate_/, and if it must be such then let us ask ourselves: how many children we should have in one family, in order to get it? Without the help of statistics it is not easy to answer the question, because there is child mortality, infertility, etc., but according to some statistical data for Russia it turns out that for to have reproduction rate equal to 1.0 (i.e. the population to remain the same) is necessary to have on hundred marriages 265 children. In this way we have a task from the school course, which is solved using the simple rule of three, namely: to 2.65 corresponds 1, to how many will correspond 0.755? The answer is /_exactly_/ 2 (with precision to the third position after the decimal point), which is interpreted in this way: if in each family will be born on the average exactly two children, then this will give (if the mortality rate and the infertility remain the same) an effective reproduction rate of 0.755, or decreasing with 25 % of the population for one generation, which if it were with average duration of 25 years (instead of 28, but let us not formalize so much, because the situation, anyway, is very fuzzy), would have given this one per cent yearly decreasing of the population (or more precisely 0.98999^28 = 0.7545), with which we began our calculations (i.e. we could have started from the two children per family).
-->As you see, nothing drastic or revolutionary is required, just a bit /_common sense and organization_/ in the whole society (including, and especially, in the third world), for to maintain on the average by two live-born children per family (or /_by one per parent_/, for the notion family began little by little to lose its meaning in the contemporary society), which will give each year negative growth of one per cent and after about two centuries will put us below the milliard, when the question can again be taken in focus. If the same tendency will continue, then after five centuries we will live in one worldwide state with about hundred million population, as it was in the times of heyday of the Roman Empire. The whole point is this, what /_so and so happens_/ in the developed countries, to begin to happen everywhere! Could the civilization not succeed to reach this optimum, then it will ... /_again_/ reach it, only by some cruel and uncivilized way, because, seriously looking, one decrease of the population /_to five per mil_/ (or 200 times) is not at all a joke and the genocide compared with this goal stays far behind. As far as in these calculations the terms are not small, it is possible that more decisive measures may become necessary, which are to give an yearly decrease of 2-3 %, in order to come down the milliard even in the 21st century.
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==>*_IV. Life Expectancy_*
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-->The optimal lifespan for the people must be *_two and a half generations_*, or in wider limits -- from two to three generations! The proper approach requires to measure the expectancy of life exactly in generations, not in years, because the years are something floating and unstable (as Bulgarian currency in the first years of transition to democracy, for example). In ancient Rome, when the people have lived on the average by 40-45 years, the women have begun to give birth already in age of 13-14, and that is why one generation was there about 20 years, and was ensured the minimum of two generations; today one generation continues for 25 years (rather 28, as we have said it), but by an average continuation of life between 70 and 80 years in different countries it already comes very near to the figure of three generations, though in all cases does not exceed it. One generation means that one can have children, but will not live until they in turn begin to have children, for two generations he/she will see also grandchildren, and for three -- grand-grandchildren. As in the antiquity, so also in current days, many people live to see their grandchildren, but there are wide away from many those, who can take pleasure with their great grandchildren.
-->Being now familiar with the notion of ranks of acquaintances we can have one more confirmation for the truthfulness of the ten or so closest relatives under such continuation of life. If each family has by two children (and now they are nearer to three), then after two generations there will be four grandchildren, and after three -- eight. If we sum all descendant direct heirs and add also brother or sister and husband /wife, then their number will be defined by the formula /_2/n+1|_/, where /_n_/ is the number of generations, what for two generations gives eight, and for three -- 16. For the moment we speak only about downward heirs, but by two children the calculations are the same also for the upward relatives (because the parents, obviously, are two), so that in the beginning and in the end of his life one has the above-given number of direct relatives, and somewhere in the middle it comes out nearly the same (by three generations, one 50 years old man or woman, for example, will have two downward and one upward generations, or: one husband /wife, one brother /sister, two children, four grandchildren, also father and mother, or a total of 10 persons). But these are lower limits, for there are two corrections, namely: firstly, these are only the direct relatives, and there remain also various cousins, aunts, nephews, relatives of the husband /wife, etc., what increases this number nearly twice; and secondly, at the moment the number of children is more than two, so that we have one more increasing. Put in two words: by average life expectancy of two generations the number of direct relatives and acquaintances is 10-15 persons, by three generations -- becomes 20-30, and by four -- 50-70 people, what already exceeds the limit of the first rank acquaintances.
-->If we decide to express this in years it is quite real to imagine one average duration of life of one century (and in Russian the word "/_chelovek_/", what is a human, according to one vernacular etymology, meant for each /_chelo_/-forehead one /_vek_/-century), but this under the length of a generation of 35-40 years and on the average two children per family (or one per parent). If we wish to live, say, by 300 years, then we should be satisfied to see our first child only when we exceed the hundred years, for there is no other way! But we can't imagine a society in which the people will live, say, 120-140 years, having by three children, and the average continuation of one generation to be 25 years (what otherwise is entirely justified from physiological point of view), because then the formula for direct relatives will be /_3/n+1|_/, for /_n=5_/, and this gives 729, or much more than a thousand relatives together with the cousins and those of the marriage partner.
-->This is the proper way to look at the things, not out of positions of the medicine, which, judging by the rates of the 20th century, leave nothing impossible even before the end of the 21st to reach an average lifespan of 120-150 years at least in the developed countries. Then will happen that, together with the efforts for prolongation of human life, we will be forced to search suitable ways for its /_termination_/, when it, by one reason or other, is not more so great pleasure and/or hinders the social development. When some home appliance wears enough, were it physically, were it morally (becomes obsolescent), we throw it away and change with another one, but the situation with the human beings is similar, if we do not judge partially, so that our society will be forced to free itself from various social prejudices (imposed chiefly by the Christian morality). Here it goes about the so called /_euthanasia_/, or painless death. In this regard the contemporary society has /_returned_/ much back from the customs existed in Ancient Greece, because there everyone has had /_the moral right_/ alone to decide at what time to leave this world, and when he has found some sufficiently important for him reason (most often severe and incurable disease), he has simply written his testament or has passed it orally, has collected around him his relatives to take leave with them, has drunk up the cup with cicuta or some other poison, and quietly has moved to the "otherworld". The ancient Romans for their part have preferred to cut their veins in a tub with warm water (maybe because of their cult to the water?). But so or otherwise this has been accepted /_with understanding_/ by everybody and was entirely in the order of things, where nowadays, regardless of the thousands painless ways for taking of the life, similar behaviour is condemned by the people.
-->The humanity is ready to accept as proper needful to nobody existence, sometimes for many years, of incurably ill, mostly old people, but can't take the responsibility to offer them final deliverance from their sufferings, neither they alone have enough powers to oppose the social norms. The suicide is one of the undeniable /_rights_/ of the individual, and, besides, the meaning of opposition to it is to prohibit similar acts between the young, who will from that point onward live their lives, not between such, who feel themselves as burden for the others. The necessity for reaching of correct understanding on this question is felt already in the present days, and in the near future may be expected elaboration of special procedures for untimely painless termination of the human life: were it obligatory (by reaching of the "approved" age); were it with some element of hazard (as it happens in reality), when after a given age each one is subjected to some periodic "tests" with possible lethal outcome; were it forbidding the application of powerful medical (rejuvenating) tools after reaching of hundred years, say; or in some other way. The current situation, though, can't be named civilized, and the society will have to find some new (i.e. old) socially beneficial understanding of the question.
-->The important thing is to understand that the emphasis here is set above all on the psychological relation between people, not on their physical or health condition. The contemporary society suffocates chiefly because of reaching of the ceiling of permissible lifespan of three generations, not because of the very number of people, for when in Japan there are nearly 300 persons on square kilometer, in Bulgaria they are 78, and in USA -- about 25, but the problems everywhere are almost the same. The average duration of active career for most of the people is about one generation, because when the new generation comes to the working places it begins then to hinder the old one. But by length of life of three generations is early to send on pension people, who have to live nearly one whole generation, and they alone don't want to leave the work, because all pensioners only wonder what to do for to fill their time and search for some work just not to "die of boredom". The conflict between the generations occurred in 20th century not because 80 years of life are who knows how much for the human organism, but because more than two and a half generations life on the average becomes a bit too much, and three is already the ceiling.
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-->Well, such is the situation: the population on the globe must be so big, how big is one average state, and the lifespan must be two and a half generations. This is the reasonable decision and we have to try to reach it, because if we do not behave reasonable then the nature (or God, if that is how you like it better) will find some way for maintaining of the equilibrium on Earth, like for example: mass infertility, by which will be born very nice and intelligent children, who having grown enough will do their sex much more scientifically than their predecessors from the beginning of our era, but will have no need of contraceptives, for will be able to conceive only in one case to hundred pairs, maybe; or will be changed the ratio of newborn boys to girls from 18 to 17, how it is now, to, say, 21 to 4, what will mean that the boys will be five times more than the girls; or the birth rate will be entirely normal, only that in each next generation the children will have ... /_by a finger more_/ than their parents, and when the fingers become more than a dozen this will cause serious problems with the pressing of buttons and in this way will hinder the general abundance; or the drug addicts will become about 70 % of the population and will declare all the left for abnormal and subjects to compulsory narcotizing; or the percent of suiciders will soon exceed 1/3 of population, and this in the so called productive age; or the marriages between homosexuals will exceed the half of the marriages; and other similar variants.
-->In any case, will be found some way that will bring the possibility for restricting of competitive individuals to the accessible for the human beings level of contacts of second rank, or to several hundred persons, as also the direct relatives to the level of contacts of first rank, or some tens of people. This is so, because nobody wants to have so much relatives that to be unable to recognize them when meets them, neither to live under such circumstances, where in order to express himself somehow one has to study nearly half a century, for to narrow the field for competition as much as can, and even in this case to have just one chance between tens of thousands, not to draw the top winning ticket, but to find at all some decent place under the Sun.
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--> -- -- -- -- --
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===>*_ABOUT THE FUTURE_*
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==>*_I. Past And Present_*
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-->We can't speak about the future not going out of the past and of its constant trends and unchangeable principles of functioning of the society and the nature, because we must have a good basis in order to extrapolate our judgements. Only this, of course, is not enough, and for that reason as farther we go in the future the more imprecise will become our forecasts, but inasmuch as here we don't go out of some private and biased interests, or, to put it more precisely, the only interest that we have is to continue the life on our old planet, it is worth to make an attempt. So that, let us first take in focus
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-->*_1. The constant trends_* in the development of society, starting somewhere in the times of Babylon and up to current days. We will mark four things, namely:
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-->*_a) Moving above in the scale of human desires_* and wishes *_and massification of this movement_* for wider groups of population. We have in mind the scale of desires with five levels, where on first place stays the providing of daily food, then comes the necessity of shelter, then the continuation of gender (so how God has decreed and people, too, like it -- if not the result then at least the very process), then the wish for self-expression and establishing of superiority over the others, and at the end comes the developing and improvement of the individual. This movement, naturally, is ensured firstly for the ruling and later, and partially, for the ruled, where the integral evaluation consists in summing of the levels for each individual (with some weight for every level, maybe), so that higher value can be received, either via enhancing of the levels for some single individuals, or via massification of some not very high level. This total value for a given country, or for the whole planet, incessantly increases, and there are all reasons to believe that it will continue to increase also in the future. The purpose of life for everybody is to climb higher up on this scale, and the same applies also to the society as a whole through the summary evaluation.
-->The first three levels are these of vital necessity for everybody and they have been satisfied up to certain extent already when the monkey has got down from the tree, as is said, but self-expression, or possibility for making of career, even today, is not guarantied massively around the world, to say nothing about some specific, individual, developing of the person. Here, however, we face one phenomenon, one normally set by the nature /_restriction_/ (for, what should have we all done having reached the maximum, if could have reached it?), and it turns out that these aspirations apply far not at all to the major part of people (meaning that the aspirations remain, but they can't be realized through the fault of /_the very_/ individuals) and in such case they, most often, just replace the new quality with greater quantity of the old one (i.e.: food, homes, cars, lovers, etc.)! In such cases these individuals simply don't know what else to want, /_this_/ makes them unhappy, and, if they are from the ruling class (as they most often are), the society begins to degenerate and disintegrate from the top, and the masses from below enthusiastically help, because their interests are always satisfied worse than of those above them. In this way the civilizations grow and die, /_because the purpose in life_/ for the rulers /_becomes lost_/, when their basic needs are satisfied and is come to the level of personal improvement and development. There is nothing shocking in this, because the civilizations are living systems, and in such case they /_must_/ die!
-->Inasmuch as, however, the contemporary civilization is strongly democratized, then we have to observe the interests of the whole nations, as well as to take into account the entire world (because of the mass communications), where the mentioned tendencies of greater and greater satisfying of the daily needs of all become gradually a reality. It may sound paradoxically, but the meaninglessness of life (for the individual) does not contradict to his wish to search for this meaning, and when its finding becomes more and more difficult (due to the general prosperity) the people get confused and the civilization passes away. Our country, Bulgaria, is more "fortunate" in this regard than the highly developed ones, because we still have problems with the feeding, and with the finding of decent home, and with various small things, so that in this way we even help to the world civilization /_detaining_/ it and moving away the moment of its demise!
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-->*_b) The gradual liberation_* of the exploited masses, *_or the distancing of their "chains"_*, is the next constant tendency in the human society since millenniums. It can safely be stated that the emergence of society begins with the division of labour and creation of conditions for using of one group of people by other such groups, or in the mutual exploitation, taking out of the "/_ploit_/"-everything or our souls (see "About the mankind" and "About the justice"), because this is the most effective form of using of human labour. Each society can exist /_only_/ on the basis of /_mutual_/ exploitation and is naive to think something else, but those of you who are shocked by this word can change it to "using". In this sense, for example, the marriage is an institution for mutual exploitation of the reproductive organs, and for this reason nowadays, having so many freedoms (caused by the prevision of the end of civilization and the losing of meaning in life), the necessity of continuous and unchanging exploitation of one and the same persons is eliminated and the marriage institution loses its importance.
-->But the mutual exploitation in the society has been incessantly bettered, and the chains of slaves were gradually changed with invisible binding to the earth as source of benefits, and later, when it turned that they can be pulled out not only from the soil, the tying became economical. In the contemporary capitalistic society the economical chains can't be seen, but they exist, and if they have not existed then the society would have collapsed (as it, up to some extend, also happened under the communist socialism, where the role of capital was very ineffective, and only with speeches and slogans a society can't be welded). The exploitation, out of itself, is neither something good, nor it is bad, and in order to be good it has /_to correspond_/ to the interests of the society, which for their part must take into account the interests of each individual, so that the whole point is in finding of the /_most suitable for all_/ form of exploitation! The slavery system was entirely justified in its time (even for the slaves), but it is not good today, when, on the basis of better satisfying of daily needs of the population, is achieved better effectiveness of work under conditions of wider freedoms for the workers, and because of this the "leash", on which they are tied, can be loosened a bit. Generally looking, the denying of something, were it a form of exploitation, habits, or something else, should not mean denying of its expedience in past time (i.e. denying of the past), but only under the new conditions. So that some form of mutual exploitation must exist also in the future, when the capital will cease to play special role, due to the enhancing of living conditions of the masses and the unavoidable socialization of the society (to what we shall come after a while).
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-->*_c)_* The next tendency is *_the constant strengthening of human capabilities_* and increasing of the domination of the human over the nature. This is obvious tendency, which nobody denies, but let us stress that this domination must always be restricted in better, or more advantageous for the human, /_fitting in the nature_/, not necessarily in its changing, which in most cases, judging by the human practice, is performed not so much out of necessity, as just to show our strength (i.e. out of unreasonable human pride), but also because the change of the environment is /_easier_/ than our adjusting to the environment or changing of ourselves! So to say: when we can't do what we have to do, we at least do what we can.
-->The increasing of our capabilities is result of our striving to easier way of live (and the natural makings, of course), so that it is often spoken about the bettering of living conditions during the centuries human history, but this improving is consequence of our enhanced abilities. Already when the primitive man has seized the stone in his hand he has begun to increase his abilities, because this was a new weapon for him (and to remind you that in English an arm means both, weapon and forearm) and this tendency continues also today via the machines and appliances, various technological processes, computers, scientific achievements, et cetera. It is clear that our abilities will continue to increase, like for example, to learn to fly, or to transmit thoughts, or to teleport matter in some new way, not via the classical transportation means, or to engender such individuals as we wish, and other similar things. But let it be clear that this increasing of our abilities, at least till now, /_has changed nothing_/ in our genetic apparatus, where the things remain on the same place for tens of thousands of years, what is necessary, because the evolution of the humans has to be commensurate with the geological evolution of our planet. Possible changes in the hereditary code have all chances to turn more dangerous than the nuclear weapons and cause new mass horrors.
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-->*_d) The socialization of society_*, or the movement to wider social justice, is the last tendency on which we shall dwell. Since the dawn of civilization the human being has understood that our world is unjust (at least for each individual) and because of this he has never ceased to try to make it more just (see also "About the justice"). Only in the last pair of centuries, though, we have succeeded to achieve some relatively significant success in this regard, based chiefly on the higher possibilities of the society, but this is wide away from the limit of our desires (and there isn't, in fact, such limit), so that this tendency will continue always. The social justice means, most widely said, some way for reaching of uniting with the interests of the others, understanding that our well-being depends on that of the others, some form not of collectivism, but of properly understood, i.e. /_reasonable_/, /_individualism_/.
-->Not only on the stage of crash of present-day capitalism from the last pair of centuries, which we may call also industrial society, if like it more in this way, but at least since Ancient Greece onwards, exists the struggle of the people for building of more just and impartial society, and this struggle becomes especially actual nowadays, due to the enhanced possibilities for its achieving. The good companies on the West long ago take care in different ways for their workers, simply because in this way they can attract the better ones, what is beneficial for them. Similarly, the society as a whole benefits from better social security for this makes the life quieter, and the main thing that one /_capitalist_/ needs is quietness in the country and possibility for the people to spend their money to buy produced by his company goods, out of what he only wins. So that *_the shift to the left in the society is unavoidable_* in the near future, but will we call the next stage in its developing socialism, or postindustrial society, or in some other way -- this is not important.
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-->*_2. The unchangeable principles_* in functioning of the society are reduced mainly to the following:
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-->*_a) Fight with the difficulties in life_*. This principle is put deeply in the very "biological matrix" and the human being, regardless of his permanent striving for easy life, at the same time strives for interesting, what will say /_difficult_/, life. If we want to master somehow this verbal contradiction we should have said that one strives for easy life, which will allow him /_alone to create difficulties_/, that will make it interesting for him! It is widely known, for example, that the young generation in the recent time has been "spoiled", as the older people use to say, what is unavoidable consequence of the better and easier conditions of life for the young ones, because they, ensured with the daily food and place to live, now just wonder what premature feelings to search, for the wish for self-expression from the early age does not attract everybody, and also their understanding of this expression consists mainly in the wish to possess something given to them ready or easily acquired, but /_not their personal quality_/ (since this is harder). This explains the drug addiction, the higher criminality (to a great extent), and the high percentage of suicides between the young people (exactly when they have no objective reasons to be dissatisfied with life, because the best part of each life is the youth). These, let us call them temporary, problems, because they have arisen mainly during the 20th century, show that one of the main concerns in the future will be exactly in the /_creating of difficulties_/, primarily for the young.
-->When one takes everything easy and ready he can't be happy, and maybe for that reason in the sexual relations (which are the core of life) feminine individuals incessantly strive (most often unconsciously) to create problems for the men, in order to make their life more interesting and the sexual pleasure -- more full (after some efforts for its reaching have been applied), what has found its reflection in the classical phrase /_cherchez la femme_/, or "search for the woman", as the root of all miseries. In any case the easy life doesn't lure the people and the hardships toughened the individual, providing possibility for exercising of this undeveloped instinct named "intellect", so that the problem is in the right choice of such hardships which can be overcome.
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-->*_b) The animal nature_* of the human is the next unchangeable moment by each civilizations and it shouldn't be thought that we will succeed sometime to get free of it. Twenty centuries after Christ we still find pleasure to kill our brethren (if not in reality, then virtually, looking at it on the video), or at least to do them evils, where the basic element of our happiness is in the unhappiness of the others. More than this, at least during the last two centuries, chiefly due to the unrealized overpopulation of the globe (see "About the population"), the human victims are immeasurably more that those from the previous epochs, when in many cases the people could have easily divide themselves in such who wanted more strong sensations (take this as: blood and lechery), and such who preferred quieter life; earlier there was made difference between front and rear, now it does not exist, neither in war, nor in peace, thanks to the higher criminality and terrorism. We shudder before the death penalty, because everybody's life was (supposedly) very important and inimitable, but we kill ourselves with millions. Whether in the future have to be legalized again the gladiatorial fights (especially having in mind the possibility for transplantation of organs), or has to be fixed some planet for wars (why not Mars?), or to be strengthen even more the escapism (about which we shall speak after a while) with the usage of more total medicaments and virtual audio-visual horrors, or will be found some other method, but the people, it seems, for many centuries ahead will have the need of bloodshed, in order to feel themselves /_humans_/?!
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-->*_c)_* The next important moment this is *_the disunity of human society_*. The people as individuals are much more reliable and functional, than the society on the whole, which still can not come to agreement who by whom has to be commanded and up to what extent have to be subjected one to the other. Even if is some countries exists some primitive level of organization, on the whole planet it is absent, and a pack of wolves, for instance, are more united than all contemporary countries taken together. Our ultimate dreams till the moment are reduced /_not_/ to harmony and cooperation between the individuals and countries, but to chivalrous conditions for /_duels_/, most often on life and death (and with the chivalry only in words). It seems in all probability that at least in the next several centuries (or millenniums?) the situation will remain the same, because the human being also for the very nature is an experiment and nobody knows what is better, so that let us accept for better this, what can take overhand. But then not to fool ourselves thinking that in the society rules some organization, or at least not bigger than among the other herd animals.
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-->*_d)_* The last unchangeable thing on which we shell focus is the incessant *_search_* by the human *_of some delusion_*, the *_constant escaping of the reality_* to some imaginary situation, something what has made already the ancient Romans to pronounce the sentence: /_"Mundus vult decipi!_/" ("The world wants to be deceived!"). Each good thing has its bad sides (and vice versa), so that our ability for higher nervous activity unavoidably is accompanied by our wish to invent own world in which to live. The delusion can be unconscious, as in most of the cases it is, but with the increasing of our knowledge about the surrounding world the necessity of delusion /_does not disappear_/, it only changes its forms. /_The right of delusion is basic human right_/ and it must not be violated in the future, no matter whether we speak about religion, arts, love, some inebriation, ideology, sports, at cetera.
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==>*_II. Near Future_*
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-->After the said in the previous section it is relatively easy to predict (with some degree of reliability) the development of the society in the near pair of centuries, extrapolating the constant trends and retaining the unchangeable principles. It must have been obvious that *_the world moves to socialism_* (although in many countries people are afraid of this word), if not for other reasons, then at least because /_now we can afford it_/. Whether in the future socialism every in need will receive free the basic food products, medicaments and other services (for example, in special shops, or in special departments for free goods, or via collecting and further distribution of durable products for use as second hand goods, etc.), or he will receive only the needed means to obtain this, what he thinks is most important for him, or via some combination of these methods, is not important. The important thing is that the basic needs (the first three levels of the scale of wishes) will be satisfied for everybody who is not in position, or has no desire, to make career in the moment. Pension, health, legal, etc. insurance will be available for everybody, as well also education according to his personal abilities and/or financial capabilities. Freedom of movement around the entire world and quite accessible communications with every other one will also be ensured, where the linguistic barriers will be overcome using five or six major languages, one of which will be official in the country.
-->The main form of exploitation and compulsion in the near future will be the capitalistic, or the power of capital. No matter how well one is provided there will always be things that he personally will not be able to own, so that there will be at what to aim and for what to earn money. More than this, after the basic needs will be decently satisfied then one will have nothing else to do except to try to do something for the others, too, where he can agree, say, to work also /_without_/ payment or for symbolic one, what is now reality for many people from the affluent strata of population in the developed countries. Even amongst the scientific workers, who are not of the most affluent, but also not of the poorest, already today exists wishing to do their work not because of the money but because of the interest in it; this is applied also to many other professions like: medics, teachers, and so on, and up to a certain extent also for other routine activities, due to the fact that one always feels some pleasure of the work done, and when he learns to work he just can't loiter inactive. It is quite real to expect that the working week (if it will remain of seven days and will not turn to, say, sextet of days) to the middle of 21st century will reach four days by six hours, where that one, who could succeed to secure a job at least for three days weekly, will be counted as happy. Pressured by the growing unemployment, for which there are no reasons to expect to sink, on the background of ever increasing capabilities of the technologies, one will begin to crave for to have the possibility to do some useful work, just for the pleasure of it (or for the fun of it, as you say), so that the exploitation will continue also because of the wish of people for self-expression, not only for the payment.
-->/_The money_/, or some form of cashless payment, /_will continue_/ to rule the economics, because of the easy way for accounting of the demand (if there is a gain, there is a demand), as also to be purpose in life for many people, due to the /_hidden power_/ and possibility for dominance, which it allows. The money offers an /_one-dimensional_/ scale for measuring of human values and, no matter that it isn't pretty accurate in many cases, the very idea about this is brilliant. The hindrances for everyone to work -- natural or artificial, when needed (because it might happen that one will be forced to /_pay_/ in order to be allowed to work a pair of days in some robotized factory, or to go to the army, where he will be given real weapons, etc.) -- will be some of the hardships in the future. Besides, the people will always want to live for half a century more with new artificial organs, and this, after some age (say, hundred years), will have to be paid for; or will like to have their own rocket, or some asteroid, at cetera, so that they will have where to spend their money.
-->But whose ownership will be the /_capitals_/ is of no big importance, because the large-scale owners, so or otherwise, will be only 2-3 % of the population and their goal in life will be dictated by their property, i.e. they will live: either to multiply their money, or to spend them interestingly (and reasonably, if they could succeed to do this), or the both things. It is normal to expect that this will be the states (i.e. their administrations) and primarily the multinational companies (i.e. the persons who own the capital, not those who manage the companies), but in any case the big money will /_not_/ go to the more able ones, because the wealthy ones will be ever in position to force the capable persons to work for them! In other words, the power of capital will continue to be determined by /_arbitrary_/, not by reasonable, /_factors_/, but, so long as for the society the important thing is /_the existence of exploitation_/, this will not be significant. And in addition to this the economics will begin everywhere to rule over the politics, not vice versa, how it is in the moment in many countries, what will be a step forward.
-->Still, there is a hope that the mankind will succeed somehow to separate the bad from the good about the question of ownership over the means for production and will come to the conclusion that the worst and unjust moment in this case is that the wealth does not correspond to the /_personal_/ abilities of the elite, but is mainly inherited! When this will be realized there will be elementary to avoid the evils, modifying so the inheritance law, that the large-scale (i.e. exploitative) ownership could practically /_not be inherited_/, but to come in the hands of large communities of people (the state, the municipals, or some other professional associations), from where it could be given later for temporary or lifetime managing to some proved their personal abilities individuals, or to be distributed equally and/or /_arbitrary_/ between the members of the society (say, upon reaching of complete anniversaries, or via lotteries).
-->And really, if one comes to think of it, then the inheritance of property is a /_human_/ invention (i.e. it does not exist in the world of animals) and it brings more harm than good, because strengthens even further the injustice in life. Anyway, the inheritance tax (which for large sums may come, in heap with the due to the lawyers, up to 1/3 of the total amount) is entirely /_un_/justified, from the point of view of the individual (because -- has the state with something helped that the deceased has died?), and it can be explained only with the natural desire of the state also to lay hands on an easy prey. But there are some social elements in it, and there is nothing difficult to set some, let us call it, /_exploitative minimum_/ of capitals (EM), by exceeding of which the inheritance tax jumps up by exponent, so that for 10 EM inheritance the person receives /_only_/ 2 EM, and for 100 EM -- /_only_/ 3 EM, for example, where the other part goes to the state (and/or the community). The very EM may quietly be of the order of 1000 MMS (minimal monthly salaries), but it can be corrected in accordance with the living standard in the moment.
-->This will lead to some state monopolism by the very big companies, but they, anyway, are always under the prism (and scepter) of the state, for they affect the interests of the main part of working hand. This will not be socialism in the classical view, but some people's capitalism, i.e. such, from which the people will gain, where the competition, at least between the smaller companies will exist, but between the big it will also not perish, if will be watched for the state's ownership not to exceed, say, 1/3 of the assets of the companies, and the other part, when such remains, to be given to the municipals and other associations, or distributed via some kind of lot. And the point is that the very large-scale owners will lose nothing /_personally_/, only their posterity will lose, but it will not fall beneath the limit of one EM, which allows one really decent existence. As it is said, the wolf is sated and the lamb is intact, and, besides, the world, in any case, has started on that road.
-->It can safely be stated, though, that for many more centuries the society will not be in position to establish one decent form of organization, which has to define the future place of every one already from his birth, but which place /_could not be_/ passed by heredity! And this will be not because it is so difficult (if not anything else then at least a lot can be thrown for to fix who by whom has to be ordered and who what can own for a given period of time), but because the people will not accept such restriction of their capabilities, which, anyway, are limited by their genetic makings. It may become even possible to change these very genetic makings, but then will arise the question who will have such rights, because surely all people can't be Caesars or Napoleons, for to give an example. There are hopes that the computers will already in 21st century enter widely in the social government and justice, at least as primary instances, and then maybe will be made a good step forward, but the people will long resist before convince themselves that this will be in their own interest, because an artificial intelligence, obviously, will be in position to take, if not the most just (according to the human, and therefore controversial) decisions, then at least the most impartial ones.
-->Otherwise, we can be sure that the future will be /_time of substitutes_/, as in relation to the eating and the goods which we use, as well of the emotions. The mass media will ever more replace (and stupefy) the independent thinking, and the virtual reality will play the role of the actual world, but this /_is not_/ so bad, because there are not much people with original thinking, which is worth to be preserved. It is quite normal to expect also some cheap and relatively harmless, i.e. not leading to dangerous addiction, narcotic and psychotropic products. Even in the sphere of reproduction the artificial birth is a question of near future, so that after, say, a century it may be possible for each family to be equipped with an "artificial mother", that will be with the dimensions and the /_price_/ of present-day dishwashing machine, and to perform there the necessary "planting" when decides that this is necessary, or rather when receives the needed permission (because until the human population on Earth is not reduced below one milliard people this will be simply necessary), where in this case the sex will remain, so to say, for "sports and relaxation". We can /_hope_/ that the wars will disappear at least from our planet, but in the presence even of two states, or of differently favorable living conditions in different areas, this is much dubious, because the human being is first of all an animal and only then endowed with reason. All in all, though, probably the life in 22nd century will be more interesting than in this one, but if we do not blow up our planet till that time.
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==>*_III. Distant Future_*
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-->The distant future is this, where we can't extrapolate the existing tendencies, but have to see in which way they will change so that to close the cycle, and here we can mainly guess. So, for example, it is clear that eventually will come time when the power of capital has to be changed, and then the role of compulsion will play, maybe, the heredity, or the connections in the gender, but this isn't sure, because the families and clans even today are disintegrating, and the genetic engineering also offers many possibilities for interference in this direction. It can be allowed the existence of some specialized human individuals for specific kind of activity, what will make them different also in appearance, the people may become product of some symbiosis of the natural and the artificial, i.e. cyborgs, and then each one will have his, let's call them, guildy interests, which he is to defend and for which to work. It is possible that some control over the production of foods and propagation of the gender will be exercised, which must constrain the people to do this, what is necessary for the society (even today there are not many those who can alone kill some hen, not to speak about planting a field with wheat, harvesting it, and baking bread by themselves, and in the future all will be dependent on the technologically produced foods). Or will be moved to total surveillance of /_all_/ people using some implanted transceivers, with the possibility for local impact on the psyche of each one when needed, what will be offered under the form of /_care_/ for the security and health of the people (in the way as today all people are catalogued, the transporting vehicles and the firearms too, and the next step is direct monitoring in order to prevent the offences already in the bud). Or compulsion will be exercised by the supplying of people with new organs and their periodical rejuvenation. In any case, some compulsion surely will exist, otherwise the society will "fly apart" in result of the centrifugal force of the egoism of its members.
-->But it may, at the end, also happen that the humans will become really reasonable and will begin to work not because somebody forces them to, but because they /_alone_/ force themselves, for the life in this way is more interesting and beneficial for all, what presupposes that the society then has reached the last level of wishes -- the personal improvement and development, coupled with the understanding that the best self-manifestation is the positive opinion of the others. Though it may happen that the necessary compulsion will be exercised by the artificial intellect where the people will be subjugated to the robots, that will care for them (just to have what to do), where the people will simply live (only to pass interesting the time). Such degree of freedom will not be very mobilizing, but it is hardly possible that will be come to this, for the nature, surely, will propose us new hardships, so that the people will not be left to do just what comes into their heads.
-->Sooner or later is normal to expect also some dispersing of the mankind in the space, colonizing of other planets, contacts with another intelligent beings (if we succeed to find such), and, in general, strengthening of the power of humans to improbable (and improbably dangerous) limits. When we will learn how to move really fast in the space we will be near to solving of the question how to cope with the time (because it is this, that determines what is fast and what not). Sometime, maybe, we will begin to make excursions also in the time, though by moving in the past we can be only observers, and the future, anyway, is not something more than a virtual reality, so that we can never be sure that it will be exactly /_our_/ future, not some of the possible ones, but this, definitely, will be interesting.
-->But our strength, after all, can't be limited only with this, what is outside us, so that we will strive to better our own organisms and the society, too. The genetic engineering already has remarkable achievement, so that soon will be created various new vegetable plants and animals. But our role of creators of the world around us will not be on a sufficient height until we begin to change also ourselves -- were it our bodies, were it to create posterity on demand. Each exiting out of our natural makings, surely, is very dangerous, but this will hardly restrain us from trying to continue the divine experiment and to increase the diversity in nature (more so because till now he have chiefly diminished it). Diversifying our life, though, is proper to take care also for the ... death, because it, still, is our most serious trial in life.
-->Interfering in the natural mechanisms for propagation of life we, sooner or later, will reach to the cardinal problems about the organization and the chaos in the Universe, because they are bound in some cycle and the local organization supposes the existence of global chaos (and vice versa)! Since the moment of its appearance the living matter has tried to impose some order in the accidental and chaotic world, but if we ever succeed to reach very strong order in a given time-space coordinate then we must find also some way for moving to /_disorder_/, which is more humane than the used by the nature, because otherwise it will force its own, based on unlimited biological and other resources, method of trial and errors, taking the organic life for /_error_/ and leading only to preservation of the matter but not of its form. But what will be this method, so that both, the life to exist and /_the chaos not to disappear_/, we, alas, can not tell you, but if someone tells you this you just don't believe him! Because the organized matter decreases the entropy, but it can neither only grow, nor only decrease, but can incessantly (in sense of millions of years time and light years space) change itself.
-->Well, we may be failure of the nature, but let us not do such errors that can erase it, for we have our interests where the nature has not! It is of no importance for the nature what will happen with the life, because it is meaningless for it, but for us it isn't (i.e., we think that such meaning exists). The limit of our future is the reaching of possibility for substantial intervention in the chaos or in the meaninglessness of nature, because then we will be left with no other alternative except, either to include ourselves in it creating new meaningless worlds, or to decline taking part in this meaninglessness, confirming it. In this case it turns out that this, that the people are not /_really_/ reasonable, is very nice thing, so that for us this moment is infinitely remote.
-->
--> -- -- -- -- --
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===>*_ADDENDUM: CONSTITUTION OF CYNICLAND_*
-->
-->Taking into account the positive elements of existing till now civilizations and having in mind the legalization of used among us moral norms, structure of our state, and happy life of out citizens, as well also in view of further developing and improving of human individual and social community, we made this Constitution of Cynicland.
-->
==>*_I. Rights And Obligations Of The Individual_*
-->
-->*_Article 1._* (1) Every human has the right of life or death, which is unconditional and independent of other individuals.
-->(2) Every human has also the obligation not to apply this right to the detriment of the same right of other individuals, if this can be avoided.
-->
-->*_Article 2._* (1) Every human has the right of happiness according to his views. The Public Reason (or other instances) can preach certain kind of happiness, but it is not obligatory for the individual.
-->(2) The happiness of the individual, though, should not be built on the unhappiness of the others, nor to the others be imposed the personal understandings about it.
-->
-->*_Article 3._* (1) All people are born unequal and have the legitimate right to prove their inequality and uniqueness amidst the others.
-->(2) By proving of this uniqueness all people use equal rights and have equal obligations for compliance with lawfully established norms, regardless of the: sex, racial and ethnical origins, appearance, age, education, material welfare, health condition, intellectual and other faculties, preferred kind of delusions and beliefs, membership of social and professional or some other groups, ways for reaching of sexual pleasure, tastes, and habits.
-->(3) The ways for expressing of individual inequality should not impede the other individuals from expressing of their inequality, as well not contradict to the Public Reason. In the cases when the inequality is restricted by the law, all subjected to such restriction are considered equal in this respect, regardless of the differences listed in the previous paragraph.
-->
-->*_Article 4._* (1) All people have the right to show their animal nature, when this does not contradict to the Public Reason.
-->(2) All people have the right and obligation to behave reasonable, when they can manage to do this.
-->
-->*_Article 5._* (1) In the society all people are dependent one from the other, where in this respect free people do not exist. Each one, though, has the right to strive to reach the border line where the freedom begins, yet not to trespass this line.
-->(2) Can be spoken about freedom in sense of conscious dependence, but all efforts for expressing of private freedom that violates other people's dependence, and which can be avoided, are persecuted by the law.
-->(3) Property, parental, social, and other dependencies, and the borders where they turn to freedoms, are defined in the corresponding laws.
-->
-->*_Article 6._* (1) Every human has the right to deceive the others and/or himself, except the cases where the legal proceedings require something different according to Art.19.(3). The lie can take forms of: self-deception, fraud, deliberate deceit, suggestion, advertising, propaganda, solace, compliment, etc., and can be both, in interest of the individual, and in his detriment. In this respect everybody has the right also to say this what he thinks is truth, or to lie in interest of the truth, as well as to express assertions, which are, or can later be proved, truths.
-->(2) The possibility for existence of the truth is not excluded, nor is limited with the said in the next paragraph, but as far as it most often is questionable and unprovable, as also unconvincing or unpleasant for the people, it is right in the general case to be called lie.
-->(3) The laws of the country, as also the lie in interest of Public Reason, is taken to be called truth, regardless whether its truthfulness can be proved in some other way.
-->
-->*_Article 7._* (1) Every human has the right to exploit the others, when they agree with this exploitation, as also to agree to be exploited alone by the others, but this consent must be voluntary and provable. The form of exploitation can be different, including mutual, and can change with the time.
-->(2) The consent for exploitation of the individual is valid only for him and can not be passed to the offspring. In many cases is rightful to establish also periods when it expires and can be renewed by mutual desire, where if such terms are not made, then it can be ceased at any time by either of the parties.
-->(3) Every human can exploit also various animals or artificial systems, as well also himself personally, where in these cases consent for exploitation is not required, due to the difficulty for its receiving, but some laws may stipulate exceptions.
-->
-->*_Article 8._* (1) Every human has the right and obligation to strive to make life more just for all, using for this purpose the public instances and complying with the Public Reason.
-->(2) In its turn the Public Reason is also bound to strive to make life more just for all citizens of the country, using given to it prerogatives, both, in the way of compulsion, as well as that of delusion.
-->
-->*_Article 9._* (1) Every human has obligations to the society, which can be financial, related with the fulfilling of some public activity, with the propagation of gender, or of other kind, and they are defined in the corresponding laws.
-->(2) There can't be imposed obligations to the individuals that lead to permanent physical or psychical mutations, except with their written consent, in the established by the law order.
-->
-->*_Article 10._* (1) These rights and obligations are applied to all adult citizens of the country, where for such are considered all over 18 years.
-->(2) The rights under Art. 1, 2, 3 and 4 (of life, happiness, inequality, and animal nature) are valid for the people from the moment of their birth, where till reaching of the said in the previous paragraph age they are not related with the corresponding obligations, except if in the laws is not fixed something else.
-->
==>*_II. Public Reason_*
-->
-->*_Article 11._* (1) The Public Reason is the set of laws in the country, created by the official authorities obliged to ensure their observance and punishments in case of non-compliance with them, as well as the very authoritative bodies (according to Art.12). The decisions of these bodies are taken for truth, regardless the possibilities for proving of the contrary, until changes in them are forced, characterizing the old arrangements as lie and the new as truth. By virtue of Art.6, though, everybody can express his opinion about these settlements and criticize them in any ways, because these voices are taken for lies, if they contradict to the official truth.
-->
-->*_Article 12._* All official power in the country is divided into:
-->1. Supreme and affirmative -- of the Parliament;
-->2. Lawmaking -- of the Lawmaking Office;
-->3. Executive -- of the Government;
-->4. Representative and uniting -- of the President;
-->5. Regional -- of the Municipals;
-->6. Judicial -- of the Courts and Prosecution;
-->7. Punishing and forces for quick reaction -- the Police and the Army;
-->8. For propaganda -- of the official Media.
-->
-->*_Article 13._* None
-->
-->*_Article 14._* Structure and functioning of the Parliament.
-->(1) The Parliament is chosen as arbitrary and politically uninvolved sample of the people for period of 5 years by the procedure described in Art.22 and consists of 100 Representatives of People (RP) aged at least 30 and below 60 years to the date of inauguration. It is permanently working body and for the term of office all RP receive official leave from their old place of work. This body is bound to maintain always an established number of RP, having as reserve ten persons Candidate RP, and if necessary to perform also additional partial elections. The mandate of Parliament begins on the first of January of each year multiple of five and can not be prolonged, but can be shortened, if till its end remain not less than six months, by voting with qualified majority, and then by the same procedure are performed early elections for service Parliament with the term of office only up to the end of mandate of the current. All RP after inauguration have diplomatic immunity and can be prosecuted only by the Parliament, or by the judicial authorities after explicitly given by it permission.
-->(2) The Parliament chooses every six months Presidium, which consists of seven persons, including: Chairman of the Presidium, three Vice Chairmen of the Presidium and three more members of the Presidium. In addition to this the Parliament is divided in working groups according to the performed tasks, but this dividing does not change the necessity of common voting in the whole Parliament.
-->(3) All RP are on full board (food, housing, and other necessary expenses) till five days per week, and in addition to this they receive income in amount of three minimal monthly salaries (MMS) for the country for the period, but are not allowed to receive any other supplementary earnings and presents. All received by them sums and donations remain in favour of the Parliament. After ending of their service here they are placed under special financial supervision for a period of five years in order to reveal cases of bestowing of illicit benefits during the time of their mandate.
-->(4) Each RP has the right to refuse performing of his (or her) duties at any time during the term, in which case he will receive each month by one MMS free of obligations till the end of mandate. Once refused to serve, though, he has no rights to become functioning RP.
-->(5) The decisions of Parliament are taken with ordinary majority, which consists of more than 1/2 of the whole number of RP (according to par. 1), with the exception of cases when qualified majority is needed, which in turn consists of more than 3/4 of RP and is applied by changes in the Constitution, earlier change of the President, and others, as well also for whatever voting, if before this with ordinary majority such voting is approved.
-->(6) After the choice of Parliament each RP defines his (or her) political sympathies to one of the proposed to him political parties, coalitions, or groups of independent candidates (from here on we will say only parties), which are subject to revisions once in six months. By this voting the goal is to establish the ordering of political powers, so that the result must not contain two parties with equal number of votes, and if this happens then the voting is repeated until arises difference of at least one vote between two adjacent parties. In this way is established the political structure of Parliament, which is used by forming of the Lawmaking Office, according to Art. 15.(1), the Government, according to Art. 16.(1), and the Municipals, according to Art. 18.(1), and in other cases when this proves necessary. In accordance with its procedure of choosing, though, the Parliament is apolitical body and its duty is to remain such. At the discretion of Parliament it may use in help of this voting, or instead of it, also some form of referendum or asking of the masses, according to Art. 24.(1), the decision for what must be taken via voting.
-->(7) The Parliament approves all laws, made by the Lawmaking Office, performs election of President and Vice President, according to Art. 23, and has rights for initiative instructions for making of the laws and other normative documents of all other organs of the official power. The Parliament can appoint the senior civil servants, like: ambassadors, judges and prosecutors, heads of the official Media, and others, or to entrust the respective instances to nominate such persons which are to be approved by it. The Parliament issues Decisions, which are obligatory for the Lawmaking Office and recommendatory for the other instances, but can require preparation of laws, which are to make them obligatory also for these instances.
-->(8) The Parliament can change the structure of the ruling bodies of the country, as well also to cease or invalidate some decisions of the Government or of the President, using voting with qualified majority. It can change the President or the Vice President after double voting with qualified majority in favour of this change, done in interval of not less than one, and no more than two weeks. The Parliament can execute also supreme appellative functions in especially important state matters after going through the other instances. It can withdraw or restrict the rights of each other body, but has no rights to restrict its own rights, even after voting with qualified majority.
-->(9) The Parliament maintains the public relations through the official Media, which are under its authority, but by virtue of Art.6 can exist also other bodies for information to the political powers or to other organizations and persons. In addition to this it is obliged to maintain also direct contacts with the masses, where each RP must meet at least once in a month with different parts of population, districts, and working collectives, as also to have official reception hours at least four hours weekly. RP are people from the population and they must in all possible ways confirm this.
-->(10) The Parliament has at its direct subordination various departments and groups, chosen by it during its mandate, and in particular: Constitutional Court, which functions include examining of the consistency of the laws with the Constitution; Appellative Court, which deals with appeals of serious criminal acts as highest instance; Security Department, and others, which consist of professionals and are chosen at the proposal of the corresponding instances, but are approved by it.
-->
-->*_Article 15._* Structure and functioning of the Lawmaking Office.
-->(1) The Lawmaking Office consists of one to three Lawmaking Chambers, in which enter by 11 persons of given political power. These are the first three political parties (if there are so many) according to the ordering of party sympathies in the Parliament. Their staff is chosen by the ruling bodies of the corresponding political powers by proposed by them procedure, but between qualified jurists with at least 10 years experience in the field of justice. Each Chamber chooses a Chairman, who governs and organizes its work. By necessity of additional manpower to each of them can be appointed the required number of external collaborators, or to be used the help of particular departments and agencies. The Chambers are arranged by seniority, which is actualized each 6 months according to the voting for political sympathies in the Parliament, as a result of what their order can be changed, as well also the staff of some of them, and if the latter happens then is allowed temporary existence up to three months of fourth Chamber, too, built out of the old and left parties, which purpose is to forward the draft laws, on which they have worked, in completed form, but which has no rights at all. By elaborating of the laws the Chambers either work together, or each draft law prepared by one of them has to be approved also by the left ones. When persistent disagreements happen is proposed alternative variant also by the Chamber, which does not agree with the initial law variant.
-->(2) The Lawmaking Office is politicized body, but it consists of competent professionals. In its work there are no public debates and unnecessary populism, and must reign spirit of creative and conscientious activity. Criterion for its proper functioning must be not the big number of draft laws, but the negligible number of those returned by the Parliament, as also the small number of amendments and supplements to the existing laws.
-->(3) Each draft law after discussions in all of the Chambers is given to the President for opinion, who has twice right of veto on it. He (she) must give an answer in two weeks time, where: either approves it explicitly and eventually makes the needed recommendations and directives, or rejects it explicitly, or gives no answer till the end of the term, what is taken as sign of acceptance. Thereafter the draft law is given to the Parliament for discussions and final approval, where it can be returned unlimited number of times.
-->
-->*_Article 16._* Structure and functioning of the Government.
-->(1) The Government consists of the respective number of Ministries, in accordance with the decision of the Parliament, but not less than 6 and not more than 12 in number. Its structure is proposed by the first three political powers according to the quotas of the Parliament in establishing of its political sympathies, is accepted together by these parties, and is approved finally by the Parliament. Head of the Government is the Prime Minister, who is chosen as a rule from the leading party, though this is not obligatory requirement. The decisions of the Government take effect after their approval and remain so unless subsequently become ceased with decision of the Parliament. The Parliament has the right to require and impose changes in the administration of each Ministry, also of the Prime Minister, at any time, even to the detriment of political quotas.
-->(2) If under special circumstances, according to Art. 17.(3), the President declares state of emergency the whole Government goes to direct subordination of the President, who can lose this his power by lifting of the martial law, or if he will be changed by the Parliament, according to the procedure in Art. 14.(8).
-->
-->*_Article 17._* Structure and functioning of the Presidency.
-->(1) The Presidency consists of the Presidential Office and that of the Vice President, as also of auxiliary departments. These persons are chosen by the Parliament, according to Art. 23, where the Vice President is deputy of the President in his absence, or how the President ordered, if he (or she) defines for him some specific functions. In addition to this exists also reserved Candidate President, who does not enter in office if this does not become necessary. In case of occurring of permanent incapacity only for the President to perform further his duties, or his term expires and is not renewed, or he is changed by the Parliament, according to Art. 14.(8), the Vice President becomes President, and the Candidate President enters in the post of the Vice President. If such situation happens only with the Vice President, then the Candidate President also takes his place, and if this happens with the both, then the Candidate President becomes President for up to six months, during which time the Parliament must held new elections for President. Their mandates begin normally to run 6 months after the beginning of the mandate of Parliament and continue for three years, after which time the Parliament has to take decision about their prolongation for period of 6 months after the running out of Parliamentary mandate (or two years more). The President and Vice President have diplomatic immunity.
-->(2) The Presidency represents individual central power, but in peacetime it is not absolute, it is mainly consolidating and representative for the country. The rights of the President are established with the necessary law, but the Parliament has the right to cease each of his decisions after voting with qualified majority according to Art. 14.(8). The President performs also the functions of Commander in Chief of the Armed Forces and takes the sole responsibility for fast and pressing questions related with the security and integrity of the country.
-->(3) The President has the right at his discretion and in case of necessity to declare state of emergency, in which situation he becomes head of the executive power. If till two weeks after the declaring of emergency state the President does not revoke it, or the Parliament does not cease his decision, he turns into sole Dictator for a period of six months, where if his mandate flows out before this time, it is prolonged till the end of the emergency state. The Dictator exercises the supreme power in the country issuing Decrees, which have temporary superiority over the existing legislation if they contradict with it, with the single exception of the Constitution. The only superiority of the Parliament in long lasting state of emergency is its right to change the President after double voting with qualified majority, according to Art. 14.(8). The changing of the Dictator, if this becomes necessary, does not reject the emergency state and can't be executed until the Parliament proposes this time three other persons chosen according to Art. 23.(2), who are to govern the country till the running out of the 6 months term, taking joint decisions with majority. During this time they can use the Vice President (if he is not one of them) at their discretion. After the running out of emergency state the President, whoever he is, resumes his usual rights, and can prolong this state unlimited number of times (until the end of his mandate) under the same conditions.
-->
-->*_Article 18._* Structure and functioning of the Municipals.
-->(1) The Municipal Councils are built by settlements and are regional and district. The principle of their functioning is similar to that of the Lawmaking Office, where they consist of one to three party Sections, according to the voting for political sympathies in the Parliament, having by 5 persons on a level of region, and by 7 persons -- for a districts (this being wider than the former), where the ruling bodies of each political power chooses its members in them. Each Section chooses its Chairman and Vice Chairman. The work of the Sections is guided by the Ruling Section, enlarged by the Chairmen of the other Sections, what is called Ruling Body. This Body usually (but not necessarily) chooses shortened Coordination Council, consisting of the Chairman and the Vice Chairman of the Ruling Section plus the Chairmen of the other (up to two) Sections, which Council distributes the work between the Sections, where they can work also together on some, or on all, questions; by serious disagreements in the Coordination Council is called the Ruling Body. If the Sections work separately is required common decision of all Sections, otherwise it has no legal force.
-->(2) By six months, in accordance with the changing of political orientation of the Parliament, can be changed the staff and the order of these Sections, if this becomes necessary. In such case is allowed temporary existence till three months of a fourth Section from the old and left the ruling Sections, which has no rights and is necessary in order to hand the themes, on which they have worked, in finished state.
-->
-->*_Article 19._* Structure and functioning of the judicial power.
-->(1) The Courts and Prosecution consist of professionals, proposed according to settled by them normative acts, where their ruling bodies are approved by the Parliament. The Courts defend the laws, and the Prosecution Offices -- the interests of the people. We distinguish the following judicial levels in ascending hierarchy.
-->1. Zero, or pre-trial, level -- the corresponding offices to the Municipal Councils, where also work jurists, who must filter the lighter offences and conduct the necessary official acts, such as: marriages and divorces (without guilt), paying of fines, small financial violations, hooligan acts, and others. Each lawsuit can go first through this level, though this is not obligatory. The decisions here are taken individually by the corresponding officers and enter into force, if there are no objections by the parties, or are passed to the next instance by judgement of the officer, or decision is not achieved and each of the parties can alone appeal to the judicial instances.
-->2. Primary or local judicial instance, what is a lawsuit. It, as also the other levels, must be held before a panel of judges, usually of one Judge, but there can be up to three in more serious cases, and jury of Court Assessors, which consists of three persons in this case. The judge asks questions, makes summaries and conclusions, and formulates the points of accusation; the jury has also rights to question each of the parties and to require proofs and expertises, and at the end decides, after meeting behind closed doors, about the guilt on every point with usual majority; after this the judge pronounces the sentence in accordance with the laws. Lawyers and other supporters of any of the parties are not allowed in the courtroom, except by physical defects impeding the normal conversation with the persons. When a given party is legal person in the court appears its employee who works for it and has the right to represent it; in this sense, when a party in the suit is the Prosecution, appears some of its officer, who usually has legal education. Each party can use legal and other consultants, as also have previously prepared speeches and other materials, but before the court presents its positions alone and in its own words. Every verdict can be appealed in higher court.
-->3. Secondary, or district, law level, what is also a lawsuit, to which can be reached after appealing of decision of the lower court. The procedure is similar to this described in the previous point, where this time the jury consists of five Court Assessors. These decisions, too, can be appealed in the next higher court.
-->4. Tertiary, or national, judicial instance, where everything is similar to the previous point, and the jury now consists of 7 persons. This is the last instance, as a rule, except by especially serious crimes and such affecting the interests of the state, which can be considered also in the Parliament, if it finds this necessary.
-->5. The supreme instance also for lawsuits is the Parliament, where the decisions are taken by a jury of 11 RP, or even of the whole Parliament, if the question requires this.
-->(2) The Court Assessors for all instances are chosen amidst the masses of population by procedure similar to the described in Art. 22 for choice of RP. They also must be aged at least 30 finished and less than 60 finished years to the date of assumption of office. These are persons, who must apply their human criteria for good or bad, and it is not necessary at all for them to be professionals. For each judicial level (points 2, 3, and 4 of the previous paragraph) are chosen the necessary number of Court Assessors according to the laws, and there can always be chosen more when needed. They are chosen for a term of 6 months, use official leave from the post where they work, and must be in disposition each court day not knowing to the last moment which one of them to which suit will be appointed (if one is not overloaded with postpones suits). For this activity they receive the corresponding payment, but have no rights to receive whatever other sums or donations, and for a period of three to five years after this must be under financial surveillance in order to detect possible illicit ways for taking of personal benefits. They can at any time refuse with a notice from this choice, paying to the state fine in amount of 1/2 to one MMS.
-->(3) The traditional for some countries lawyers have no place in the courtrooms in our society, because against payment may be proved whatever lie, and the goal of the suit is to be discovered the such one, which is maximally close to the truth. During the lawsuit the right of everybody by Art.6 is limited only to the right to self-deceive oneself, but not to deliberately lie in the courtroom. As long as the expenses for the suit are not related with the guilt of whatever party and lead to interest for the judicial authorities to have more unnecessary litigations, they must be covered by the state, and to be allowed paying only of small fines, if the suit will be recognized as unduly initiated.
-->(4) The tendency in legal proceedings is to gradual shifting of the human, especially of the joined in some professional groups persons, out of the taking of decision, and their step by step substitution with computerized systems, where this is possible. The decision is partially taken already in the moment of making and adopting of the laws, and the functions of judicial authorities are essentially of interpreters and dispatchers. The Judges for centuries do not judge according to their views, but according to the Public Reason, fixed via the laws, and using the opinion of the common person in classification of the situation. The role of Court Assessors is honorable and everybody should be glad if will have the possibility to exercise it, because this makes him part of the Public Reason.
-->
-->*_Article 20._* Organization and functions of the Police and the Army.
-->(1) The Police is instance for maintaining of the internal order and for exercising of the necessary compulsion over the personality in the interest of the Public Reason. It is built out of professionals and without politicization in it, what is settled with the corresponding law.
-->(2) The Army is structure for rapid response in the country by various natural disasters, as also for defending of its foreign interests. Its building is regulated with the corresponding law on professional basis.
-->
-->*_Article 21._* Organization and functions of the official Media.
-->(1) The official Media serve for propaganda of the public truths and are governed by the Parliament. Other media can also exist and defend their interests. In state of emergency and in presence of Dictator, though, the other media are placed under his control and censorship.
-->
==>*_III. Elections Of The Parliament And The President_*
-->
-->*_Article 22._* Election of the Parliament.
-->(1) The Parliament is elected openly and democratically, what says that everybody can watch this procedure, as well also that everyone can be elected in it. The restrictions for age are entirely natural, in order to find the middle of the grown individual, when he has already relatively well settled live views on many questions of public interest, and has still not lost his adaptive abilities for wholesome life. The choice is arbitrary and with equal probability, what means that in the Parliament will be represented proportionally to the whole population all social groups, regardless whether by material, or sexual, or educational, or professional, and other criteria, although this can not be established with ideal precision. This Parliament is one representative sample of the population, and the wider the group is the more exactly it will be represented, where only for very narrow groups can occur some errors, but as far as every RP belongs to several groups this is not important. It is not politicized and this is essential, because each party is unavoidably partial. The participating in the Parliament is a great happiness for every chosen person.
-->(2) In order to maintain some continuity in the Parliament, needed in every activity, by the below explained procedure are chosen only 3/4 of the RP, where 1/4 remain in the new Parliament, for to pass their experience to the new RP. The persons are chosen according to some unique code, where we use the so called unique citizens number (UCN), and are drawn in succession the separate parts of the whole number, namely: the year of birth; the month of birth; the day of birth; and the number establishing the uniqueness of the person born on this day, which by UCN consists of four digits. As long as for each drawing is convenient in the sphere to have from 20 to about 40 numbers, then for the years (which according to the Art. 14.(1) are 30) and the days of the month is used by one ball for each number, by the drawing of the months are stored by three balls for each of the numbers from 1 to 12, where by the drawing of the last group of numbers is drawn each their digit using tripled number of balls from 0 to 9; in addition to this is preferable these numbers to be loaded in different spheres and to be performed simultaneous drawing, with a view to exclude the possibility for whatever faking of the elections. When is drawn such combination to which does not correspond real person (for example, born on 30th February) it is annulled and the choice is repeated (possibly only for the ineligible part of the UCN). In this way are chosen also 10 additional persons, where by lessening later of their number below three, because of refusing of some RP to execute their duties or for other natural reasons, is performed additional partial election when needed. With this procedure each possibility for faking of the elections is excluded and is guaranteed one really representative sample from the population. The exact procedure is established by a law.
-->(3) These elections take place in the very Parliament on the penultimate month of its mandate, where first is drawn a lot for this who of the RPs will remain in the new Parliament. This is performed via initial ordering of all RPs, say, by the UCN, for binding of the person to some number, and simultaneous drawing without returning in two spheres of two groups of numbers from one to their total number, where the first number is that of the person, and the second is taken for sequential number in the new ordering of the persons, the first 25 of whom remain in the new Parliament. Similar procedure can be applied in all cases when the Parliament wants to choose some subgroup of itself for forming of working groups or commissions.
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-->*_Article 23._* Election of the President.
-->(1) The election of the President, Vice President, and Candidate President is performed in the Parliament during the first six months of its mandate, in which time the old President continues to exercise his duties because of shifting in their mandates, but this is necessary in order to maintain the integrity of power. The Parliament collects all propositions of the political powers for President and becomes acquainted with their platforms. Then it conducts a series of votes with ordinary majority only "for", where each RP can vote for how many candidates he wants. This is done in order to sieve out those persons for whom there are fewest votes, where in each next voting their number is diminished with about 1/5 but at least with one person, until the number of five persons is reached. After this is performed second stage of voting, also only "for", but this time each RP must vote only for one of them, where is written their ordering and the number of votes for each one. This is done continuously until is reached such ordering where: either the first has more than 1/2 of the votes, or the next after him has at least with 10 % less votes than the votes of the first. Then from the left four candidates is chosen Vice President by the same procedure; after what from the left three is chosen Candidate President by the same procedure. The choice on the first stage may be done before the eyes of public, but this in the second stage is preferably to be performed by closed doors.
-->(2) In case of declared long lasting state of emergency (of 6 months) and intervention on the part of the Parliament for changing of the President the Parliament must perform fast election of three persons (called Triumvirs), ruling together via common decisions taken with voting with ordinary majority. The procedure of election in this case is similar to the described in the previous paragraph with this difference that after reaching of the number five is voted until the fourth candidate collects at least with 10 % less votes than the third and then the first three persons at once become Triumvirs and their votes are equal, unless they decide to give some rights only to the first of them according to this choice. The triumvirate exists only to the end of the emergency state after what the Presidential power continues as by normal situation, which allows continuation of the state of emergency (and, possibly, new intervention of the Parliament and new triumvirate).
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-->*_Article 24._* Referendums and consultations with the masses.
-->(1) The Parliament, as also the President, has the right to conduct different consultation with the masses, or with some excerpt of them, where for this purpose they organize and conduct elections with voting with bulletins, though easier, more effectively, and faster such elections can be performed also via some phone cards or via appearance in person on the appropriate places in interval of two to four weeks, and not necessarily in one day. The results of these referendums are not obligatory in taking of the decisions, but is supposed that if the corresponding instances will not apply them in practice they will not conduct them, so that is right if they are confirmed with corresponding decisions. For example, the Parliament, instead of carrying of its voting for political sympathies in the beginning of its mandate, could have performed also elections for ruling party, the results of which to be taken for its political attachment, what will have its impact over the choice of the Lawmaking Office, the Government, as also of the Municipals. This is a good way of action in the beginning, but to be applied each six months is inappropriate, and the current actualization of political affinity of the Parliament is necessary, in view of the peacefulness in the country and the good functioning of the official authorities. In particular, the Parliament has the right to effectuate also referendum about its changing or ceasing of its mandate, according to Art. 14.(1), though this should not be needed due to its apolitical choice.
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==>*_IV. Conclusive Directions_*
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-->*_Article 25._* The Lawmaking Office is obligated to make the necessary laws and pass them to the Parliament for adoption if possible to the running out of the mandate of the first Parliament with this Constitution, such as: Law for the Rights and Obligations of the Person, Law for the Media and the Means for Mass Delusion, Law for the Organizations for Expression of Partial Opinions, Law for the Exploitation of the Human, Law for the Organizations for Gaining of Personal Benefits, Law for the creative and Routine Labour, Law for the Bodies for Compulsion, Law for the Army and the Powers for Rapid Response, Law for the Courts and Prosecution, Law for the Working of the Government, Law for the Prolongation of the Gender, Law for the Elections in the State, Law for the Health and the Moderate Wearing of the Human Body, Law for the Environment, Law for the Personal and the Used for Exploitation Property, Law for the Education and the Localization of the Knowledge, and others. Till elaborating of these laws are to be applied the old regulations, when this does not contradict to the Constitution, or else to be postponed the decision of disputes until the adoption of the new laws.
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-->*_Article 26._* This Constitution comes into power from the first of January of the year following its publication. Every citizen of the country must strive to be pervaded by its spirit in the interest of public harmony. It must be taught in educational establishments and brought to the attention of each individual. All crises in human society are result of deficiencies in the ruling and under better organization could have been avoided. This Constitution is an example for good organization.
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-->Approved by the Constitutive Parliament of New Cynicland.
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-->dd.mm.yyyy, Cynictown
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=>*_END OF THE WHOLE BOOK_*
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