Низовцев Юрий Михайлович : другие произведения.

On the reasons for the decline of individual communities

Самиздат: [Регистрация] [Найти] [Рейтинги] [Обсуждения] [Новинки] [Обзоры] [Помощь|Техвопросы]
Ссылки:
Школа кожевенного мастерства: сумки, ремни своими руками Юридические услуги. Круглосуточно
 Ваша оценка:
  • Аннотация:
    The reasons for the decline of certain communities are assessed mainly without touching upon the deep ones, which is particularly noticeable when comparing the fall of the Roman Empire and the more or less stable state of China to this day. Therefore, it makes sense to try to identify these deep reasons.
  
  
  Keywords: information, consciousness, community, person, civilization, culture.
  
  If we look at the assessments of the causes of the decline of a number of large states given by historians and philosophers from Gibbon to modern times, it seems that they all skim the surface, and none of them even tried to penetrate into the depths of this complex process.
  An example of this is the fall of the Roman Empire and the stable existence of China, although the reasons given in numerous works, due to which, allegedly, Rome fell, are practically the same as those that were characteristic of China, but it did not collapse.
  This alone indicates that events that appear to be the causes of the fall of certain communities or states actually refer to conditions that may contribute to the true causes, as yet undiscovered, of the disappearance of a community or even a state, or their influence is insufficient to eliminate them.
  Let us briefly consider the widely known "reasons" for the fall of the Roman Empire in comparison with the conditions of existence of the Chinese community for several thousand years, which by no means fell apart.
  The Romans, over time, actually accepted the barbarians not only into their population, granting them equal rights with the indigenous population, but also made them the basis of their army, including the basis of the Praetorian Guard, which, naturally, led to the gradual transfer of power into the hands of the barbarians who did not possess the cultural traditions of the Romans, since the weak collectivist self-consciousness of the uncultured barbarians was completely subordinate to their strong collectivist egocentric natural consciousness, which was least interested in the cultural and technological achievements of the Romans, and most of all attracted by the power and wealth of the empire.
  Therefore, it is not surprising that the barbarians, after some time of their hidden domination in the Roman Empire, openly divided it into parts, making their leaders kings in the territory of the Western Roman Empire, which led rather quickly to the loss of both the cultural traditions of the Romans and their scientific and technological achievements. And Europe entered a kind of "dark" ages.
  The Chinese, unlike the Romans, despite the constant raids of the barbarians, have not given them their place in public life and the army, considering themselves the center of the universe, despite all the temporary successes of the barbarians-invaders. The Chinese have preserved their original culture to this day, assimilating a number of invading peoples, whose names are remembered only by historians.
  Presumably, the explanation for this phenomenon lies in the historical formation of self-consciousness of the Chinese in favorable conditions of a warm climate and enough rice to feed the population, which was produced thanks to the functioning of ideally arranged irrigation facilities.
  If the Romans were forced to fight continuously to feed their large and heterogeneous population, and the main flow of food went to them from their African provinces, and having lost them, the empire immediately called into question its sovereignty and integrity, then the Chinese had enough of their internal resources. The Chinese were quite satisfied with the exchange of goods with their outskirts and had no intention of leaving their fertile lands, especially since the world beyond the outskirts of their territory did not present anything interesting to them either in terms of culture or technology.
  Thus, the self-consciousness of the Chinese was being formed in completely different conditions compared to the self-consciousness of the Romans, i.e. the self-consciousness of the Chinese was being closed by their established circle, which despised all other peoples, considering them barbarians, while the Romans tried to take advantage of the barbarians, trying to spread their culture and traditions to them, but without success, since both culture and traditions are formed autonomously and over a long period of time. And this ultimately led to the fact that the barbarians themselves used the Romans, but ineptly, essentially destroying all their achievements, while the Chinese always "digested" the barbarians.
  It is also believed that in addition to the barbarian effect, a number of other factors contributed to the fall of the Roman Empire, the main ones being the following.
  The decline of the slave system, which entailed a worsening of the economic situation.
  The influx of slaves in the last century of the Roman Empire significantly decreased due to the end of Rome's policy of conquest. Accordingly, income decreased, but the empire still required large expenditures to maintain the army. Losses led to an increase in taxes, inflation grew, as a result of which political instability also grew. All this inevitably led the empire to an economic and political crisis.
  However, in China, as a result of similar economic and political crises that repeatedly arose, processes occurred that caused large-scale changes, but did not lead to its decline and collapse.
  For example, in the 3rd century BC emperor Qing Shi Huangdi conducted a series of successful wars, in particular, with the Huns, began the construction of the Great Wall of China, having pushed aside for limits of the Great Wall of Huns, removed the old nobility from power, and his officials were set at the head of the provinces.
  However, the land owners have been impoverished by the gradually rising costs on the army, the bureaucratic apparatus.
  Cruelty of these measures has caused discontent of impoverished community members, as well as the nobility, removed from the governing of the country.
  To this was added discontent with the barracks discipline, cruel punishments of the guilty, executions of Confucians who have opposed the oppression created.
  Immediately after the death of Qing Shi Huangdi (end of III century BC), a mass uprising of the land owners began, to which the slaves also joined.
  The most successful of the leaders of the uprising - the rural head Liu Bang - in 207 BC overthrew the last representative of the Qing dynasty, and the following year proclaimed himself Emperor, having founded a new dynasty Hang (the Old Hang Dynasty).
  In other words, the severe economic and political crisis did not lead to the decline of China and its absorption by the barbarians. It's just that the government has changed in China, which has quite intelligently carried out some changes that have been characterized by reforms in favor of community members for whom the land tax was lowered. Mass executions were stopped. To power began to attract individual representatives of the hereditary aristocracy, whereas dealers and moneylenders began to be taxed with ruinous taxes.
  The cruel norms and inhuman practice Qing Shi Huangdi were replaced with Confucianism relying on traditions. This ideology has survived until now.
  Similar events took place in China more than once, but it had not disappeared, unlike the Roman Empire.
  Obviously, some reasons contributed to this that did not manifest themselves in the Roman Empire.
  The fact is that the more than thousand-year formation of the Chinese community in relatively favorable conditions with full mutual influence of neighboring tribes led to the formation of a fairly integral community based on unified principles and values of beingness, both material and spiritual, found by them in the course of historical development in a certain territory.
  What made the Chinese community unified and developing to a certain extent?
  It must be assumed that this in a general sense could be the historical formation of community in certain territories creating its stability outside a zone of activity of neighbors; the communication order including one language or several languages for communication and relations in the territory of placement of community; similar way of life, customs and traditions, as a rule, associated with religion; the special culture (folklore) connected with origin and with specifics of life of peoples of community as well as with assimilation of culture of the previous communities and neighboring communities.
  But what connects these features of the formation of a community, making it integral and not prone to disintegration?
  Naturally, only the collectivist consciousness of the community can respond to all external and internal factors in a collision with them, the level of which is determined by the degree and direction of its dissatisfaction, and it largely depends on the natural conditions of the existence of this community.
  If for the community of Chinese, formed on the basis of order and traditions as a consequence of the extraction of significant volumes of rice with the help of irrigation structures, a reflection of that was Confucianism, was characteristic the dissatisfaction of both the collectivist natural consciousness and self- consciousness, oriented towards improving the situation in their own self-sufficient region, then the dissatisfaction of the collectivist natural consciousness and self-consciousness of the Romans in their focus on achieving stability and well-being was forced to focus on external sources, that is, on the seizure of territories with the help of military force, which the Romans had and had been operating for a long time more than successfully. However, the heterogeneous territories captured by the Romans, with dissimilar traditions, religions, and lifestyles, could not give integrity to the entire community, and its collapse in the event of a remaining serious economic and political crisis was inevitable.
  In other words, the collectivist self-consciousness of the Chinese was in its historical development, despite all the cataclysms, always oriented toward preserving the unity of the community, whereas the collectivist self-consciousness of the citizens of the Roman Empire was an artificial formation, based mainly on achieving prosperity through military force, with the decline of which it relatively quickly has disintegrated, manifesting itself externally in the form of separate communities-states, previously captured by the Romans.
  So, the disintegration or not of this community during the economic and political crisis depends on the degree of integrity of the community, which is determined by the orientation of its collectivist consciousness as a whole at a certain stage of history, mainly not to the forcible seizure of territories, but to internal development, and the reason for the high degree of community integrity is the dissatisfaction of its collectivist consciousness, in which the altruism of the collectivist self-consciousness prevails over the egocentrism of the collectivist natural consciousness.
  In particular, the European Union, which despises the rest of the peoples of the world, and at the same time is quite disunited, due to the above-mentioned reasons, must disintegrate in the near future, as well as the United States, the integrity of whose heterogeneous parts is created artificially, determined only by force and the possibility of constantly robbing the rest of the countries of the world.
  In the same way, the reason for the collapse of the USSR was, to a large extent, the failure of the community to achieve a common - voluntarily agreed upon - collectivist self-consciousness for all its nations, the level of which in its altruistic component varied for them many times, and the hidden dominance of the collectivist natural consciousness for a number of nations of the USSR was a sufficient incentive for their elites to isolate themselves when the USSR entered a period of ideological and economic crisis.
  As for today's Russia, the degree of its integrity is determined by the dominance of the altruistic component of self-consciousness of the overwhelming majority of the population over the collectivist natural component of consciousness, and this altruistic component of self-consciousness is set on rebuilding the world from hostility of peoples to each other to good-neighborly relations.
  And in this respect, Russia is fundamentally different from the equally integral China, the self-consciousness of whose the population is focused only on itself for life in the existing favorable conditions, whereas the population of Russia is distinguished by a high degree of altruism of its own collectivist self-consciousness, developed over many centuries of life in difficult climatic conditions, where without mutual assistance it is impossible to simply feed itself.
  In addition, the Chinese are practically lacking creativity, since for thousands of years, in accordance with the commandments of Confucius, they have followed and continue to follow a traditional routine, characterized by a high degree of organization, discipline and pedantry in work, which, on the one hand, makes their work unusually productive and precise in execution according to ready-made tracing papers, but, on the other hand, does not allow them to deviate significantly from these tracing papers, thereby preventing arbitrary thinking and, accordingly, creative discoveries, without which leadership in the world is impossible.
  The great inventions of the Chinese, such as gunpowder or the compass, were either made in the distant past, and not very epochal inventions, such as the toothbrush, fork and knife, mechanical clock, water wheel, crossbow, varnish, toilet paper, paper money, also made in the distant past.
  Unlike the Chinese, discoveries and inventions that are most important for the development of culture and technology of the entire civilization were made in Russia relatively recently.
  This shows that creativity is by no means contraindicated for the population of Russia, and proof of this are the discoveries and inventions of such giants of thought and action as M. V. Lomonosov, D. I. Mendeleyev, A. S. Popov, P. N. Yablochkov, A. M. Butlerov, I. M. Sechenov, I. P. Pavlov, K. A. Timiryazev, A. N. Lodygin, V. K. Zvorykin, N. E. Zhukovsky, N. G. Basov, A. N. Tupolev, N. I. Pirogov, I. I. Sikorsky, G. E. Kotelnikov, to whom the world owes the appearance of radio communication, the electric light bulb, television, lasers, helicopters, parachutes and much more, which revolutionized science, technology and everyday life.
  These examples of the decline or stability of individual communities show that not only in a person, but also in any community, there is a certain internal essence at work, and the degree of its activity determines the success, decline or stability of the community, and this essence for all components of a particular community must be close in level and intensity, thereby making the community integral, that is, less susceptible to decomposition.
  This internal essence determines the difference between communities of living beings and any complexes of inanimate objects, regardless of their complexity, in that each community, with varying degrees of success, tries to consciously improve the conditions of its own existence in all possible ways, thereby always representing an open system, whereas a complex of inanimate objects is completely indifferent to its own existence, and does not try to stay in it, following only the universal laws of the material world, of which the main one is the law of non-decreasing entropy for closed systems.
  In other words, living organisms in their communities, the only ones in existence, have subjectivity, that is, consciously, but at different levels, they possess information, if, of course, we understand by information data on the state of objects surrounding the organism, which it recognizes with the means it has.
  Information, as such, is absent for all inanimate objects (things), since they do not have the means to recognize and correspondingly form the environment, namely, there are no sense organs, no centers that process data coming through receptors in such a way that a changing environment is formed around, in which one can live, reproduce, maintain the existence of one's own kind, develop and at the same time compete with other living beings for the right to occupy various niches of life, at first without realizing it, and then quite consciously in the face of a person.
  That is, this internal essence, acting on an informational basis, qualitatively represents a manifestation of a special kind of activity of any living object or a set of living objects, which must try to strive for the best for themselves or their set in changing conditions of existence, using access to information. This aspiration in conditions of competition can lead to stability and even success, but ends in the decline of any specific community precisely because of the impossibility of maintaining an adequate correlation with the changing conditions of existence as a receiver and source of information due to certain failures, being replaced by more adequate communities of living beings at the moment. And so on.
  This internal essence, acting on an informational basis, or the source of development is an attribute of living beings and their communities, differing in its representation in them from inanimate objects.
  This essence is the source of development, since it makes all living things not stand still. Moreover, it makes them improve and develop in order to stay in existence, which often provides pleasant sensations, and not the emptiness of non-existence. At the same time, it sensitively reacts to the circumstances of life and the environment, manifesting itself, for example, for a person in feelings, thoughts and actions in two ways: on the one hand, forcing him in any case not to lose activity, on the other hand, sharply raising or lowering its level under a certain set of circumstances, both natural and man-made.
  Thus, the main feature of any active (alive), which distinguishes it from the passive (inanimate) by its internal tension, is expressed by dissatisfaction with what is available: the active creates something only in order to destroy it later. This variable vector in the form of opposing aspirations to create and destroy certainly indicates the preference for something different over what has been established. This dissatisfaction of consciousness, its aspiration for something new, is fueled by the incessant, changing information flows that permeate the entire beingness, in particular, both a person and his communities, which he can interpret, possessing self-consciousness, in different ways - to the extent of his understanding. Thus, each person inevitably fluctuates all the time - from habit to destruction of order, liberation from it. Having established one thing and become accustomed to it, he sooner or later begins to feel burdened by it and decides to change it, no matter how much his external conservative nature resists it.
  This property is certainly transmitted toward the human communities. Therefore, the course of their development is an oscillation from creation to destruction of what has arisen, and then again to creation on a new basis.
  All this move occurs due to the action of both in each person and in his communities of dissatisfaction of consciousness, respectively - individual and collective.
  Since in the consciousness of a person and his communities there are two components -the lowest (natural-animal), and the highest (self-consciousness) consciousness, both of these hypostases of the human consciousness participate in the development of communities, determining it, whereas various external conditions, causing dissatisfaction of both the lowest and the highest consciousness, force people in their totality to change these external conditions, up to changing the landscape by building cities, canals, roads, cutting down forests, developing trade, increasing the efficiency of agricultural production, thereby provoking population growth, which in turn entails a cumulative increase in public wealth, division of labor, strengthening of property rights and increasing stratification of society. And the stratification of society into rich and poor, slaves and free, workers and oppressors, rulers and various kinds of opposition to them, inevitably leads to an eternal struggle between them. All this, naturally, does not pass by human consciousness - personal and collectivist - but slowly, but still, changes it over time.
  As for the decline and disappearance of most states of ancient times, the main reason for their disappearance was, of course, mostly not catastrophic external conditions, which in sufficient numbers and with even greater force affected the Chinese, as well as the Jews, Armenians, and Georgians, who were similar to them in terms of stability, but did not break them. These different and often integral communities were destroyed by an insufficient level of self-consciousness in the form of cultural, innovative, and religious-traditional bonds, since it is impossible to withstand the onslaught of neighboring peoples for a long time with the help of mainly only natural consciousness with its desire for egocentrism, survival at any cost, forceful pressure, and complete rejection of foreigners; what is needed is receptivity to the new and timely rejection of the outdated, unsuitable in the changed conditions, the presence of more or less altruistic morality and, at the same time, established traditions or a common religion and language of communication, which gives specialness to the community; developing ideas, for example, the idea of being chosen by God, and not just the desire to seize and embrace.
  Thus, some communities, having fulfilled their role at a given stage of civilization's development, become obsolete, others appear, at first more successful due to the intensive action of their own dissatisfaction, and then, upon achieving a certain level of well-being, they become satisfied with it and disintegrate, being replaced by "hungry" competitors.
  However, it should be noted that not all communities disappear without a trace. Those which had a high level of collectivist self-consciousness, the basis of which was a significant and all-encompassing level of culture, leave their heirs a certain share of it.
  The Roman Empire also did not disappear without a trace, but split in its time into two large communities close in culture in the form of Byzantium, the successor of which is Russia, and Western Europe in the place of the western part of the Roman Empire. The roots of these communities are close in language, customs, and religion, despite the differences that arose in the course of development, but they are mainly external in nature, not being decisive, which, in particular, confirms the comparison of these communities with the Chinese, Muslim or Indian communities, and these European countries inherited from Rome not only the language at its core, not only its laws, but also a disdainful attitude towards the barbarians, not covered by the empire at the time, who can only be used for their own purposes, without engaging in their development.
  Dissatisfaction is a fundamental property, rather even - state of the active (consciousness), which owing to permanent stay in it cannot stop - otherwise it will not be active any more, and will become as thing, - therefore a person creates something only to destroy created, - it is unimportant what it belongs to, but in this process of creation-destruction the quality of the created consciously on average becomes higher - there is a high-quality change of the environment, the relations, communications, understanding, i.e. such interaction of consciousness in a person with surroundings conducts in general to the increase of the level of consciousness that we also observe, looking on itself inside our civilization. This variable vector in the form of opposite aspirations to conscious creation and destruction, so, indicates by all means preference of other, the new over the existing, and so will be until the civilization with all its communities disappears.
  However, the consciousness of a person is non-uniform - in it the lowest (natural) form of consciousness acts, and - the highest (self-consciousness). Each of these entities possesses own dissatisfaction, corresponding to sphere of application of both types of consciousness.
  The dissatisfaction of the lowest (natural) consciousness always remains in accurately outlined borders of consumption of sensations, but sharply increases, demanding from a person or his community of immediate actions in the case of threat of life (the instinct of self-preservation inherent in any living being), belittling of life up to intolerant existence as well as in the case of threat to reproduction that in reality occurs during attack, adverse climate changes or a landscape, incorrect actions of the leaders, a lack of food and other factors relating to management of the organic and its preservation.
  The dissatisfaction of the highest consciousness inherent only in people, and appeared in them owing to awareness of themselves in the world around, or in time, has no borders in their self-consciousness, and tries to conduct people to the most full-fledged and harmonious life, improving the relations between them and improving the environment, but without an opportunity to overcome influence on behavior of a person of the lowest natural consciousness, especially since the lowest consciousness and the highest consciousness are not shared, but intertwined inextricably, and which form of consciousness temporarily wins, is determined by the conditions of existence of carriers of consciousness and the degree of their development, more precisely, achieved level of their self-consciousness.
  Therefore, with a lack of food, unfavorable living conditions, cramped tightness on the employed territory, especially in comparison with the living conditions of neighboring communities, there is a growing dissatisfaction of the lowest consciousness of a community. The lowest consciousness with all his egocentrism replacing the highest consciousness at the critical moment, dictates to both the person, and his community to begin a throw from disastrous living conditions to favorable, and it is unimportant at the expense of what or whom.
  So, this dissatisfaction of the natural consciousness threw wild Huns on others, but fertile places, and in China it lifted masses of the hungry peasants, who were turned into slaves, on revolts breaking everything around, reducing in some cases the population several times.
  During this action of consciousness arise and improve structurally the communities, making closer the nationalities, which have adjoined this motion, each other, or uniting the rebelling population in single impulse, which becomes rallied by the common interests, i.e. becomes a holistic community.
  After comparatively short-term, desperate and bloody - not always winning - events caused by the accumulated dissatisfaction of the natural consciousness, new formations can appear on the "cleared" place with improved or simply other conditions for beingness, in which will be possible to engage in organizational and structural improvement: construction, trade, create new governing bodies, improve laws, etc., i.e. there is a place for the developing actions of the highest consciousness, which restores its positions and pushes back the (natural) consciousness, inasmuch it had made its work.
  Now the dissatisfaction of the collectivist highest consciousness is already manifesting itself in all its beauty It sees the devastation around and begins to push the community to restructure what remained, as well as to the creation of new ties, relations and new forms of the environment. This process can drag on for centuries.
  However, any community contains bureaucratic governing bodies, some imperious elite, and this top of the community has the property to focus on itself over time, neglecting the interests of the masses. If this neglect reaches the point at which the quality of life of the majority of the population in this community is reduced again up to the unacceptable level, threatening its degradation and even extinction, then the dissatisfaction of the natural consciousness of the mass of the population under the threat of the death of their own offspring, supported by informal intellectual opposition, reflecting the dissatisfaction of the highest consciousness (lack of actual civil liberties, blatant inequality, the absence of social elevators, that hinders the effective manifestation of knowledge and skills accumulated by each person, etc.), increases up to such limit, that throws a considerable part of the population, or, at least, sufficient number of his most active representatives on removal of bureaucratic elite, despite of all danger to life which already turned into torture because of unusable management, greed and degradation of the imperious elite.
  Thus, change and development of integral communities is necessary for the development of self-consciousness of each person.
  It is this circumstance that does not allow the active (consciousness in a person) in beingness to linger for a long time in certain structures, in certain conditions, in this or that order, to follow this or that necessity, the active (consciousness) always strives to change them, but not chaotically, but purposefully, for its own benefit, more precisely, forming other structures and relationships, which gives it its own changes with the accumulation of appropriate experience in this development.
  Such a manifestation of the active (consciousness) among the passive (things) is the primary source of freedom, and the activity itself in its expressions and actions in a person is an unwillingness to stop, dissatisfaction with what is, a desire for change, something new, that is, for development, or another expression of oneself in this process.
  This kind of conscious manifestation of the active is maximally possible in a person, because he has self-consciousness - gives him the most complete freedom, which no necessity can limit, on the contrary, necessity is the support for free expressions of a person, since only on the basis of a certain order is a person able to consciously establish another order, to reveal other patterns. But this is not required in itself, but means the accumulation of knowledge and skills for the transition from one order to another and so on - consistently - for the development and expression of consciousness in changing conditions.
  In conclusion, it must be said that the source of activity of both the masses and a person should not be looked for outside, but the source of activity should be looked for inside, i.e. - in consciousness.
  The true source of the development of events lies in the dissatisfaction of consciousness with those - internal or external - factors that do not correspond to its sensations and perceptions about its own existence in the living being, which requires the resolution in the actions of this being changing the conditions of its existence.
  These factors include those that directly and significantly affect a person or the masses of people, more precisely, significantly affects his or their consciousness, respectively. At this, self-consciousness is responsible for the planned and projected actions of a person in the environment and in society, and the natural consciousness is mainly for the actions of a person or a group of people as an organism or organisms of the environment in this environment.
  In particular, the known fact of impossibility of hosting of a community there, where almost everything "was eaten and sucked out", and its moving to places where it is, presumably, possible to survive, finds an explanation in the increase in level of dissatisfaction of the natural consciousness caused by mostly long change of quite concrete circumstances of the natural origin (unfavorable climate changes or landscape changes, the onslaught of rivals, continuous wars, consequences of volcanic eruptions, floods, poor quality of management, etc.)
  The accumulated dissatisfaction of the natural consciousness under the influence of these or those adverse circumstances, being a true source of fundamental changes in the community, produces them only through their own carriers, when a certain limit of "patience" is reached, and in the quality of the "trigger" for these changes may be an insignificant event, for example, the bread shortage in Petrograd in February 1917, which formally led to the collapse of the monarchy in Russia.
  So, it is senseless to look for an initial source of sudden turning (critical) events in community in concrete (single) natural circumstances, inasmuch without the corresponding response (reaction) to incoming into consciousness and accumulating in it information from the concrete phenomena, they are not recognized by a person (population) as fatal or turning (critical), i.e. by those, which are producing the menacing changes in community - a person (the population) accepts them as privates - the problem is being solved, and the life flows in the same order. This position is characteristic only of the evolutionary development of the community, which does not destruct down the human lives in a multitude, as well as does not produce the fundamental changes in the community.
  Response (reaction) in the form of a significant outrage (disappearance of passivity of the population) occurs in the following cases: the gradual accumulation of discontent by the extreme aggravation of life in the community (tax increases, the growth of punishments, the total embezzlement of officials, the loss of control by the power elite, etc.); the external cataclysms: invasions, crop failures, the exhausting dragged-out wars; as well as - a combination of that and another.
  Thus, the essential (turning) response (reaction) is impossible without the corresponding overflow of consciousness by dissatisfaction of the natural consciousness, that causes the instinctive actions of the masses of people, which can be supported by the opposition, if any, and some groups of people and individuals can use this mass discontent for own purposes (Napoleon, Lenin).
  The examples given above show also that over time in case of growth of the self-consciousness of the population and, accordingly, - the growth of the self-consciousness of the intellectual elite, the last, in the person of informal opposition, even more often takes part in instinctive actions of masses in critical points, and in case of essential compromises between the operating elite and informal intellectual elite process of community development can be smoother - without cataclysms and even without sharp changes. The last, in particular, has occurred in Western Europe after World War II.
  he community, in this life cycle, which is divided by the crucial - relatively short-term - periods, can disintegrate completely in one of them (a low level of collectivist self-consciousness), but, for the most part, during these turning periods it is being changed radically the political and economic control system along with replacement of the ruling elite. Successful replacement leads to a long rise; an unsuccessful or equivalent replacement of the elite - leads either to death in the form of the absorption of the community by the neighboring communities, or, in the case of a high level of self-awareness (the Chinese community), a decline lasts until the next critical point and - to possible subsequent exit on rise, which provokes again after a certain time the decline, leading to the next critical point in the development of the community, etc.
  Between these points, along with the phases of ascent and decay, there may - but not necessarily - be relatively long periods of smooth (evolutionary) development of the community.
  Thus, the development of a community is intermittent, but on the whole, it is progressive, judging by the obvious technological and cultural progress, except for cases of stopping the growth of the community's self- consciousness for one reason or another, for example, by those, that manifested itself in the history of the Assyrian community, which focused on the use of force without the integrative cultural upsurge of the collectivist consciousness of the heterogeneous population, leading to the complete collapse of the community when this force disappeared.
  
  
  
  
 Ваша оценка:
Связаться с программистом сайта.

Новые книги авторов СИ, вышедшие из печати:
О.Болдырева "Крадуш. Чужие души" М.Николаев "Вторжение на Землю"

Как попасть в этoт список

Кожевенное мастерство | Сайт "Художники" | Доска об'явлений "Книги"