Аннотация: Is it possible to equalize everybody in the aspiration to build a fair society or is it impossible? What role does inequality play in society - is only negative? In which sectors of society there is practically no inequality?
It is curious that for several thousand years both the oppressed people and the progressive part of intellectuals, starting with Plato, fought in every possible way to establish a fair social system based on the equality of everyone, but to no avail.
Nevertheless, no one particularly doubted the possibility of establishing equality, since coups and rotation of managerial personnel seemed to clearly show that there was not such a big difference in the mental abilities of individual representatives of these personnel, with rare exceptions, such as Tamerlane or Napoleon.
So, it went right up to Karl Marx and Joseph Stalin. The last tried to really bring Marx's ideas to life to establish a truly just society for several decades.
What happened in the end, we are well aware of.
The idea of universal equality and building a just society failed miserably for a reason of the self-refund of socialist countries to the fold of capitalism without the objection of the peoples of these countries.
But everything is not so simple, because the representatives of the power elites, who control directly or through their managers the course of events in states, are indeed approximately equal in their energy, quick-wittedness, sensitivity, impressionability, decisiveness, the degree of sociability, the ability to pry, dominance, perseverance, the cooperation in actions, which in their totality, level and relationships constitute individuality, and they also cannot do without life experience, some skills, a certain degree of abstract thinking, the ability to communicate in the form of articulate speech, will and even a certain amount of creativity. True, the latter is more manifested in the intrigues, wars and intricacies of politics. Otherwise, these figures would not penetrate into power structures and they would have to do other things, but it is more suitable for them, like all animals in the pack, on the one hand, protruding their merits, on the other hand, derogatory behavior in front of higher ones, without which they will not be able to approach power and, moreover, will not be able to strengthen in it.
In addition, all these representatives of power, identical in their desire to stay in power by any means, are so, willy-nilly, busy with their affairs in the struggle for it and strengthening in it, that they somehow have no time to engage in specific organizational affairs or think about the suffering from the position altruism, which they don"t need due to the specific nature of things in this jar of spiders. Therefore, we have to hire managers, whom they entrust with specific affairs, but strictly control them and quickly change them at the slightest deviation from the desires of these power-hungers.
All of them are equalized in their qualities due to the content of their activities, which mainly boils down to the seizure of power, its retention, as well as leading the country's population to obedience mainly by deception and small handouts. They change places with each other in power structures, but, nevertheless, mostly remaining in them and even dragging their, most often mediocre offspring into them. That is, this activity does not make it possible to unfold to the abilities that they may have, due to monotonous classes to deceive the population and the search for methods of holding power as long as possible, as well as rather rapid degradation both mentally and emotionally precisely because of the self-centered and adaptive basis of their activities.
Looking at this audience, you involuntarily come to the conclusion that it would be nice to remove them from the stage altogether, or really equalize them with everyone else, at least in terms of income.
So, it is not at all surprising that the constant struggle of both the masses and the best representatives of the intelligentsia to equalize everyone on the basis of the slogan of the struggle for fairness in view of the constant contemplation of this domineering public, which, however, is not distinguished by thoughtfulness.
But, after all, bad luck, nothing happened to this equalization earlier, and it does not work now. And all these cunning, selfish, vile and completely deceitful parasites turn out to be unsinkable for some reason.
Therefore, it makes sense to try to find out the root cause of this circumstance, as well as the results that come out of it.
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The development of all living things depends to a large extent on randomness, which manifests itself in the influence of the environment surrounding it on the genome of a living being, as well as in the form of errors in the process of RNA replication and recombination.
As a result, genome mutations that occur can affect a living being either fatally or by developing it towards more successful adaptation to a changing environment in all available ways, manifesting itself in a variety of forms.
It is known that the living organisms, unlike nonliving ones, have a set of characteristics: metabolism and energy, the ability to grow and develop, reproduce, and maintain a certain composition. In addition, they are characterized by the presence of a self-regulating metabolic system, and they have the ability to accurately reproduce their own metabolic system (DNA replication, its template copying and specifically determined synthesis of enzyme-proteins).
Strictly speaking, this development of the living beings within the framework of adaptation to the environment no longer occurs entirely accidental, but under the influence of the factor of activity inherent in every living being, which specifically comes down to a kind of the automatic correlation of oneself with the environment due to the constant entry of data from this surrounding through the senses, which are processed in the appropriate center or centers, providing information on how to apply to this environment in order not to perish, and also, if possible, to improve one"s position in it.
In other words, this active and almost constant correlation of oneself with the environment occurs due to dissatisfaction with what is, in order to try to get into more acceptable, safe and, possibly, convenient conditions for existence and reproduction.
Similar aspiration is characteristic of all living beings, in contrast to inanimate objects, due to their ability to receive, process, use and transmit information, which, in particular, is reflected and accumulated in the genome of each cell of the body, gradually complicating and consistently changing the entire organism, creating different types of living beings depending on conditions, in which they are located, with one or another ability to develop due to the inevitable dissatisfaction with what is available for the sake of, perhaps, something better - warmer, more pleasant, nourishing, safe and conducive to reproduction, but in conditions of constant competition, consisting mainly of eating each other.
Thus, it is characteristic of living beings, in contrast to inanimate objects, that in them, thanks to the specified perception of information, a combination of the unforeseen, that is, random, and a very definite dissatisfaction with the present of one kind or another.
In other words, randomness and determinism in the form of the certainty of actions are the basis of the existence of every living being, since it is inevitably exposed to the influence of its own surrounding.
In particular, the knowledge of laws by a person, which are by no means comprehensive, is not able to eliminate this basis, but at the same time, the certainty of the human actions, unlike other living beings, does not depend entirely on his environment (the exceptional adaptiveness of these beings), but it also depends on his knowledge, mood, sympathies, fantasies, sensitivity, degree of prudence, will, curiosity, interests, creativity, goal setting and other properties of his self-consciousness, which may be opposites to the usual focus on adapting to the environment.
In more detail, this state of a person in comparison with animals can be characterized as follows.
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Ordinary living things, based in their actions on instincts and reflexes, and consuming only sensations, are apparently limited in the consumption of information flows and their own fullest expression.
In other words, evolution integrally represents the gradual accumulation of diverse, more or less complex living beings, appearing and disappearing in the course of natural selection over billions of years. These creatures are characterized by complete unity with the environment, that is, they are not able to independently separate from it precisely due to the fact that the program of actions recorded in the genes of each living being determines it as one of the dynamic elements that make up the living environment, and the only support of this being is instinctive reflex activity, but not consciously-targeted effect on the environment and oneself.
This idea can be understood by analogy with the operation of a computer in accordance with various programs, the introduction of which changes its properties, but which the computer is not capable of generating on its own, since it does not interact directly of its own will and considerations with its own environment, that is, consciously, but is a tool of its owner, which he can turn on and off.
If we nevertheless allow the emergence of such independence, then the absence of similar transformation, for example, in chimpanzees over millions of years, whose genome differs only 1% from the human genome, becomes inexplicable.
As an example of such a change in the genetic program, we can note the emergence of certain zones of the human cerebral cortex in contrast to animals, in particular, the zone responsible for the function of human communication. namely: correction of the FOXP2 gene allowed the hominid at one time to make the sound communication they had more articulate, unlike animals [1].
However, a person, having separated from the animal world, at the same time could not help but remain in it for purely physiological reasons.
As a result, a being gradually emerged with dual consciousness and, accordingly, a brain that was changed in its structure compared to its animal ancestors.
One part of this brain retained the characteristics of the animal brain with its egocentric focus primarily on one"s own survival and dominance using instincts and reflexes, the other, having changed in volume and structure, allowed a person to go beyond just instincts and reflexes towards project-target thinking and altruism based on abstract-figurative and at the same time logical thinking, which allows, in its specific combination, to make creative decisions.
Confirmation of the emergence of these abilities only at a person was shown by recent studies of the brain, according to which it became clear that this kind of human cognitive abilities are provided, unlike animals, by the presence in the brain of areas that are capable of not only receiving and transmitting information, but also creating new information based on received information.
In particular, compared to monkeys, the number of convolutions in the human brain, which provide a greater degree of molecular activity in the communication connections between neurons, has become much higher.
Everything else: the ability to labor together with fellow tribesmen, coherent speech, creativity, interests, curiosity, etc., is developed as a result during a certain and relatively not very long period, fixing the symbiosis of the lowest (instinctive-reflex) together with the highest (consciously-targeted) forms of consciousness and body, thereby producing a developed mind, strengthening self-consciousness, as well as producing a driving force for the accelerated development of new creatures and their communities due to the antagonism that has arisen between the lowest (animal) and the highest forms of consciousness [2].
In other words, the additional program, which has been introduced into the genome in some way, marked the beginning for emergence of a few million years ago of the prototype of a person in the form of several variants of hominids, who were capable to understand themselves, i.e., to determine own ego, and thereby, are able to switch to some extent and to initiatively-target behavior. These prototypes of a person were being changed a few million years in accordance with the natural selection and, partly, the conscious selection in the course of another interaction with the environment in comparison with apes: their brain have increased, inasmuch was necessary to solve the complex problems of a reorganization of an environment by means of instruments of labor, hunting, a household etc.; their extremities have changed (hindquarters have being adapted primarily to walking, because of the wandering way of life of hominids, having turned into the low extremities; forelimbs have being adapted to the manufacture of artificial tools of labor and handling with these tools); larynx has being transformed into the direction of the highest fitness to the sound verbal communication, that significantly has increased the efficiency of collective action during hunting, cooking, raising children and so on.
Representatives of the biologists-evolutionists consider that the happened changes are the result of the random mutations.
This statement in itself is a highly controversial for a variety of reasons.
First, the mutations before emergence of a prototype of the person were manifested and acted only within reflex and instinctive activity of the living beings, and they aren't capable to lead away these beings beyond limits of similar activity for any period of time.
I.e., the random character of mutations means for the living being an opportunity only to adapt to the environment, but not a possibility to go beyond the environment limits.
It is senseless for this reason to consider mutations as the major through factor, which has led finally to transformation of a bacterium into the living being, which is largely outside nature - to the person.
Nevertheless, the evolutionists insist on this - exaggerated - role of chance, refusing to understand that a source of emergence of self-consciousness can't be a natural (random) set of such program into a genome, which gives not the best adaptation of the living being to the environment, but, on the contrary, in the end provokes as a result aspiration to complete separation of the living being from nature.
The mutations in the living organisms are manifestation of interaction of organisms with the environment, i.e. with other organisms and inorganic compositions. By means of this manifestation the organisms enshrine in the programs, which are written down on protein compounds in a genome, of a positive reaction for themselves of this interaction, got as if accidentally. However, this "random character of the event" for the living organisms isn't casual at all, inasmuch the difference of the living organisms from the lifeless complexes consists in ability to search of the most acceptable conditions for themselves by means of trials and errors due to the constant striving of a living being for a better arrangement in life, reflected in dissatisfaction with the present, which the inanimate is not capable of.
Therefore, each positive random change, which is reflected in structure of a genome, means the accumulation of number of these spontaneous "search" changes, inevitably leading with achievement of a certain limit to the qualitative changes of the organism. However, any natural processes have natural borders, consequence which is the fact that transition of quantitative casual changes into qualitative structural transformations is closed in the established natural frames: in this case - within reflex and instinctive adaptive actions of all organisms, that represents the only possible manifestation of consciousness at the level of casual changes (mutations), consequence of which is only search of more acceptable conditions for existence by method of trials and errors.
This manifestation of consciousness is the only possible, thus, because usage of new communications by an organism, positive for reproduction, in effect, means the gradual formation of only "conditioned" reflexes on the remembered irritation, reflected on the phenotype.
On the one hand, the similar phenomenon has no relation to an arbitrariness, and it cannot be classified as purely coincidental.
On the other hand, consciousness of a live organism at this level of development, i.e., in the presence of the program capable to initiate only reflex and instinctive actions, in itself isn't capable to move to a new level of consciousness, which differs in ability to free expression of itself, i.e., to the independent and initiative transformation of what is present into what is absent, but wants to have.
Therefore, the selection on the basis of random variations of code of protein compounds and the corresponding formation of set of genes which in turn can give millions of additional protein connections, , and the number of variants of interaction of these protein complexes increases up to astronomical sizes, is capable to give only a basis for introduction of the program, which opens a possibility of an exit of this most perfect, but still purely natural being, on other level of consciousness, allowing to this being to turn from a natural being partly into the entity outside nature.
Probability of a random selection out of existing billions of variants within any conceivable term of one compact program for consciously-target activity of the being, in this case, a highly developed primate, is close to zero.
This factor in itself, apparently, means an artificial way of the installation and fixing of the new program in this set of genes with billions of options of programming, what senseless evolution is not capable of.
Randomness and the highest consciousness (consciously-target expression of consciousness) are antagonists in the respect what, if the subject, having the highest consciousness, is mistaken, then he will be is capable to understand the mistake and to correct deeds, significantly having accelerated own advance on the way of development, while the random is some kind of edge of consciousness, presenting the essence the lowest part of consciousness. Consciousness uses the random if it doesn't know what and how to do at this level of development, but, accepting randomness in attention, though and slowly - with kickbacks and zigzags - nevertheless moves ahead.
Randomness, more tending towards chaos, isn't capable to be a reliable support for a structural order, breaking its all the time. Therefore, giving continuous changes to the living environment, it promotes the continuous destruction of the prevailing order, forcing the living beings to obey to itself completely, especially without reflecting. The basis of this is reflex-instinctual mechanism of action, which is the same for all ordinary beings.
However, it is required to Creation both destruction and more or less successful creation which can satisfy consciousness, having given an incentive to its development by removal from senselessness of existence only on level of consumption of sensations.
Thus, in Creation the most succeeds concerning the acquisition of meaning implications in conjugation them with sensations is only who can figure how more effectively to destroy or create something.
This can be facilitated not by random procedures and not by some kind of order, the indispensable condition of which is stability, but only by creativity and self-activity, which always lead to a relatively rapid achievement of the expected or unexpected result, harm, benefit or even a small meaning of which can only be understood by a being with these properties, that is, a self-conscious being.
This means that the certainty of action, or the determinism, expressed in dissatisfaction with the present, characteristic of all living beings, in a person is complemented by initiative and creativity within the framework of already realized dissatisfaction with the present.
Therefore, no one and nothing is capable of creating and destroying most effectively, except for a subject who has both consciousness at the level of sensations and self- consciousness.
Thus. the appearance of a being with two levels of consciousness as a living and freest representative of the active, effectively forming an environment (beingness) from the passive for oneself in Creation, that is, the pearl of beingness, is an inevitable manifestation of the active (consciousness) among the passive (inanimate).
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Since consciousness acquires its greatest expression in the brain of both animals and humans, in so far it is there that the differences between them manifest themselves in the weight of the brain itself and in additional structural sections of the human brain responsible for the articulate speech, associative thinking, and proactive and creative activity with the acquisition of new knowledge and so on.
However, the variability of the brain itself,the results of long-term mutations, heredity, diseases, certain external factors, such as climate, mixing of different races or tribes, developmental delays caused by the outlying location of some communities, lead to significant differences in the structure of the brain of individual people, both according to the size of certain sections and subsections of the brain, as well as the formation of additional sections of the brain.
The number of molecular connections between neurons can also differ significantly, especially since the continuous change of trillions of emerging and decaying connections between neurons of the human brain by electrochemical means, in contrast to electrical impulses used in computers, leads, among other things, to significant deviations in its structure.
As a result, the brain of some may have sections that allow a person to think not only variably, but also to show considerable mind, up to a high degree of creativity, while others may have a high degree of altruism, or, conversely, increased egocentrism. It may also differ in memory capacity and other individual features.
According to the latest scientific data, the differences between the extreme variants of the quantitative variability of individual fields of the neocortex of the frontal region are approximately 300%, the parietal region - 40%, the limbic and inferior parietal regions - 200-800%, the quantitative differences in the subcortical centers of the brain reach 150-370%, which involves countless options for individual behavior.
The result of this variability of the brain, when the number of neurons in the same brain structures of different people can vary by 15-8 times, is the uniqueness of each person and, accordingly, the possibility of unique ways of developing specific solutions and ideas.
In particular, the famous scientist in the field of brain research S.V. Savelyev believes that the main source of the personal uniqueness is the subfields of the fields of the cortex of the hemispheres, which leads to a misunderstanding among people of the inner world of each other, especially since in part of these subfields centers are concentrated that determine individual character features, habits and innate human tendencies. More than 40-fold quantitative differences in morphofunctional centers of the human brain create such changes in human behavior that cannot be compensated for by education or upbringing, which leads to the emergence of insurmountable barriers between people. And this circumstance is aggravated by the fact that the cerebral cortex can consist of small and larger cells [3].
Alas, these differences in the morphofunctional centers of the brain may well create the inability of a significant number of people to think quickly and creatively, especially since the set of brain characteristics that provide, in particular, a high degree of creativity or even quick wits, is not so common.
Therefore, most of the population poorly perceives and understands incoming information, and some are not at all capable of learning, even to the point of dullness, showing indifference to everything that happens.
Of course, this is not always due to flaws in the structure of the brain, for example, the small size of a number of parts of the brain responsible for the rapid and efficient processing of incoming information, and due to the fact that this information or is practically absent, as is the case on the outskirts of civilization, or these flows are insignificant or largely falsified, and also because of the fact that the vast majority of people have no time to think creatively - they are busy all day only feeding themselves and their own family, and they cannot get an education worth a lot of money and thereby escape from the shadow of problems only of survival.
Be that as it may, the positive structural features of the brain regarding the abilities that a person can show constitute a natural talent base in different fields of activity, on the basis of which they themselves will be able to prove themselves, or these talents will be identified in one part or another of the community.
In addition, the structural features of the brain allow them to be tied to certain types of consciousness, which not only indicate the inequality of people in their mental, creative and emotional abilities, but also provide an opportunity to demonstrate their belonging to various social groups, which are especially significantly affecting the course of development of civilization.
Moreover, in the course of the development of civilization, which arises only at the appropriate level of human self-consciousness, a person in his communities begins to try not only to use the environment quite consciously for his own purposes, but also draws attention to himself as a phenomenon that can change in its intentions completely arbitrarily, then raging, then benefiting, then destroying everything around, then spiritualizing him.
Similar contradictory being in its various "copies" in its dual consciousness has already got out from the purely biological unhurried evolution, which is based on the genome mutations and the dissatisfaction of the natural self-centered consciousness, but this being has got out from it only partially - in its self-consciousness, capable of arbitrary thinking. However, this same consciousness remained in its animal form the same predatory, malicious and ungrateful.
As a consequence, the peculiarities of the consciousness of specific people, manifested in the innate characteristics of the brain and the developed social instincts of a competitive society, involuntarily force them to be distributed into separate groups in which these characteristics find the most effective use.
That is, within the framework of civilization, it is no longer predominantly the purely biological slow selection of the evolutionary type, based more on chance, also characteristic of the animal world, that begins to operate, but the conscious or not the extraction from the general mass of the population of those persons, who due to the innate qualities, as well as emerging interests and favorable circumstances, are more of all, gravitate to those activities that most satisfy them.
There is a kind of the extraction from the total mass of the seemingly homogeneous population of those persons whose dissatisfaction with surrounding finds support both in itself and in external circumstances.
The above illustrated the fact that the brains of some people may differ from the brains of others more than significantly. The situation and the situation occupied by a person can change noticeably in a competitive society.
As a result, extraordinary people seek to use both their extraordinary qualities and the situation for their own benefit. And this promising benefit for such original persons is manifested for them in accordance with a certain combination of the deep egocentrism of their animal component of consciousness and the altruism of self-consciousness in three main positions: the aspiration for power, the aspiration for fairness, the aspiration for new.
By itself, this extraction of persons within the competitive society (civilization), unlike the world of animals, begins to quickly change this new education due to the introduction by them of cultural and technical innovations in the space of permanent conflict situation of confrontation between those in power and the opposition to it.
Thus, competitive human communities (civilization) fall into the space of the accelerated development, i.e., own time of civilization is significantly being compacted in comparison with the previous one.
This kind of the extraction invariably produces groups that are relatively few in number compared to the general population, but that most influence the development of society as a whole, namely:
- a layer of creative people ensuring the cultural, scientific and technological development of civilization;
- the power elites governing in communities of any type;
- the informal opposition, counteracting any power elite.
It should also be noted that the rest of the population, engaged in ordinary work both physical and mental in the spheres of various professions, is not inclined to lead a nervous life of the layers that somehow participate in the development of civilization. Most of it is concerned with banal problems of survival, and the rest prefer to achieve comfort and advantageous positions in the structure of society, interspersing the pleasures of a pleasant pastime with equally pleasant connections with the opposite sex, trying in every possible way to remove the creatives and other smart guys who interfere with this process.
But they are unable to cope with these troublemakers, as evidenced by the development of civilization, paradoxically providing these at best neutral mediocre with more comfort and a range of pleasures.
However, in the environment of this ordinary population there is always a reserve for updating the decreasing of developing layers, since extraordinary persons appear in it necessarily, who are bored to lead such a monotonous life within the framework of nutrition, reproduction and rest, since they have the ability to do this, thus saving civilization from stagnation, although for periods the philistines manage to suspend development, but, in general, it goes with acceleration, which we observe, until the accelerating own time of civilization leads it into the point of singularity and the corresponding collapse [4].
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As for the creative personalities, the effective manifestation of creativity in a person requires such traits of individuality traits as not bad quick-wittedness, sensitivity, impressionability, decisiveness, an ability to pry, dominance, perseverance, and such personality traits as a high degree of curiosity; not necessarily, but preferably, a clear head; knowledge corresponding to awakened interests; strong will; some financial support; not too bad memory, as well as certain innate abilities, corresponding to public interests and the current situation; free time, but formal education is not necessary, since self-education exists.
However, the main system-forming factor for creativity is a deep-seated feeling of dissatisfaction high enough level, which comes to people mainly from the limbic structure of the brain, which forms its basis, common to all animals. It provides those aspirations of consciousness that are focused only on nutrition, reproduction and the creation of greater convenience for one"s own existence due to the initial egocentrism of natural consciousness demanding to dominate where there is such opportunity.
Along with that, this deep-seated feeling is combined with the altruism of their self-consciousness, the dissatisfaction of which with insufficient social comfort, the development of science and culture, reaching a high degree, demands that the achievements of civilization and culture be extended to everyone.
This very feeling of altruism is formed in the human brain, apparently, in the supramarginal part of the frontal lobe of the brain, weakly marked in monkeys, which is also responsible for the manifestation of self- consciousness and communication with fellow tribesmen, including speech, thanks to which Neanderthals already showed concern for helpless fellow tribesmen who are unable to obtain food on their own [5, p. 592].
But in this case, the properties of individuality, determined by the animal form of human consciousness, dominate, since the activity of these people manifests itself mostly instinctively, without much thought, giving, nevertheless, the most creatively active persons from all living.
Although, of course, a significant role in the effectiveness of creativity is played by a kind of resonant coincidence of the interests of a given subject of activity with his natural abilities, reflected in the design of the brain, as well as the ability to use the insight procedure, which provides a break from known ideas to new knowledge and approaches.
Nevertheless, the noted combination of characteristics of individuality and personality of persons, which is based on a pronounced egocentrism of the animal consciousness in the combination with a level of altruism of self-consciousness, close to it, regardless of the presence of talents or even the abilities, invariably attracts them to creative activity, although it does not always give a positive result.
However, such traits of personality and individuality for some persons as the quality of mind, curiosity, will, diligence-laziness, self-confidence-self-criticism, politeness-rudeness, responsibility-dishonesty, conviction-unscrupulousness, as well as quick-wittedness, sensitivity, impressionability, perseverance, decisiveness, one or another degree of sociability may experience significant fluctuation, affecting, in particular, in the effectiveness of activities of the creative personalities.
It is also very possible that the relatively high efficiency of the cognitive activity of creative individuals is influenced by the development of DNA loci from the side of genome characteristics, since disturbances in them lead to the development of schizophrenia and autism [6].
n addition, as recent studies have shown, the effectiveness of cognitive activity is affected by a lack of dopamine (the hormone of joy), which suppresses seemingly useless neural signals, which allows you to find yourself in the field of non-standard connections and unusual relationships when searching for solutions to problems.
The effectiveness of the creative activity is significantly influenced by the phenomenon of innate photographic memory, which allows one to reproduce the past with absolute accuracy. The brilliant innovator Nikola Tesla and the outstanding composer Sergei Rachmaninov had such a memory. A high degree of activation of the posterior parietal cortex is responsible for this ability to process visual signals for long-term retention of images.
The corresponding parts of the brain, highly developed, can create the effects of long-term memory of images, which is important for painters; sound memory effects, which composers and conductors cannot do without; the effects of preserving and distributing aromas and odors, which is inherent, for example, in perfume creators and wine producers (sommeliers).
As for more specific examples of the influence of brain structure on creativity, it can be noted that Albert Einstein's brain, dissected after death, was distinguished by the fact that its part - the inferior parietal lobe - responsible for mathematical and spatial thinking, was larger than its average size. In addition, the density of neurons in it was above average, which, together with the developed corpus callosum, suggests an active exchange of information between the hemispheres of the brain.
A recent study of the skull of the brilliant mathematician Rene Descartes also showed a larger size of the frontal lobe, which is responsible for abstract and creative thinking, compared to its usual size.
The greatest probability of a rather vivid manifestation of creativity in people, even without the presence of pronounced abilities in them, is found in support of the above considerations about the dominance of self-centeredness in creative persons, in the case of an increased degree of connection of their aspirations and interests with the limbic component of the brain, which controls the instinctive actions of a person [7].
At the same time, the effectiveness of the creative decisions and actions depends on the capabilities of the brain neocortex and the manifestation of certain abilities, as well as the social altruistic orientation of a person, without which instinctive behavior acquires a purely negative color of inadequate actions, for example, in the field of crime or goes towards the lust for power in its various forms.
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If we characterize the power elites in their manifestation in public life, then the creatures, that make them up, are the most amenable to natural attraction to the best adaptation to the environment in their desire to survive and create the most suitable conditions for reproduction and food, encoded in the genome.
In other words, altruism is practically absent from their self-awareness for various reasons. It can be drowned out by circumstances that dictate that for the sake of survival or for a large reward it is necessary to completely lose a sense of dignity and begin to obey any superiors without question. But for the largest ranks in the power elite, another additional basis is also characteristic, consisting in the underdevelopment of the supramarginal part of the frontal lobe of the brain, responsible for the manifestation of self-consciousness in terms of altruism, which manifests itself in the ease with which they start as feuds among themselves, so and wars for this or that prey or simply for maintaining their own power, despite all the troubles and sacrifices befalling society.
Therefore, the consciousness of representatives of the ruling elite of any type of society is reflected on such properties of individuality as a sufficient share of quick-wittedness; sociability up to servility; a tendency to deception in the form of distortion of information and dexterity in its presentation; acquired professional skills; as well as on such personality traits as a sufficiently strong will; self-confidence; unscrupulousness, expressed in cunning and treachery, as well as a significant share of irresponsibility, expressed in experiments that seem beneficial to themselves, but clearly harmful to the population.
As a result, these subjects gain an advantage over the rest - the more inert members of the community in the form of ordinary people, highly moral intellectuals of any kind, and other members of the population who are sluggish or preoccupied with other matters, and who are not able to deftly push aside or slander their opponents, as well as really enjoy the humiliation of the lower ones, and at the same time endure mock from the side of own bosses.
Their personality is significantly reduced, since altruism, that is, kindness, friendliness, empathy, compassion, mercy, expressed in disinterested concern for others, is practically not characteristic of them.
They compensate a lack of mind by involvement of numerous advisers, but, because the decisions ultimately has to be made by them, so far as they, as true creators of own happiness, at first consider them from a position of the personal (corporate), but not the public good with a lurch towards retaining power, gaining a greater degree of their own domination and the acquisition of all sorts of benefits, littering, besides, the leadership of the various managing and economic structures with own mostly mediocre offspring.
From the point of view of the structure of the brain, such amazing lust for power, combined with a hidden disregard for morality for certain individuals, is explained to some extent by the dominance in their consciousness of animal self-centeredness as a result of the increased influence of the limbic complex of the brain, which controls instinctive actions, and a certain inhibition of the altruistic part of self-consciousness, which is influenced by underdevelopment they have the supra-marginal part of the frontal lobe of the brain, which is precisely responsible for kindness, friendliness, empathy, sympathy, mercy, sacrifice, selfless care for others [5, p. 592].
As an example of inhibition of the altruistic part of self-consciousness, reflected in the frontal part of the brain and a high degree of egocentrism, expressed in a high degree of dominance, reflected in the increased influence of the limbic complex of the brain, one can cite the results of dissection and study of the brains of Lenin and Stalin, which were of normal size and weight (1330 grams) without signs of any structures conducive to the manifestation of both genius and a high degree of altruism.
It was the lack of altruism of self-consciousness that contributed to the use of the power they had to achieve clearly dubious goals - to control the course of history without regard to colossal and, for the most part, futile human sacrifices, while not disdaining to use various and often murderous intrigues in order to maintain their own power. Moreover, they both made a mistake, which consisted in their undoubted belief in the equality of all people, on the basis of which they wanted to build a harmonious society called communism, where all cultivated, educated and well-fed people, without exception, would solve exclusively creative problems. Both of them did not think about the fact that a person, to the extent of his individual and personal characteristics, may not want anything, because he already has everything, and fall into marasmus instead of development.
*
In contrast to the power elite, in the course of social development, a kind of the informal opposition automatically appears in all developing communities.
This opposition has nothing to do with the official opposition, and its representatives can be found in all strata of society, and they are characterized mainly by the following.
The informally-oppositional part of intellectuals, to which various educated people from this or that generation can be attributed, are active, honest, sincerely wishing good to the people, that is, with the dominant higher consciousness, expressed in a high degree of altruism of their personalities, - have never joined and will not join to the hypocritical and self-interested governing elite of the state, especially since they are characterized by a sense of self-esteem that does not allow them to please their superiors.
In other words, the already achieved level of higher consciousness, expressed in the altruism of their personality, does not allow them to commit mean deeds, putting material goods in the last place among the values of life. Therefore, they will always expose the unscrupulous, hypocritical and thieving powers that be, fight for the rights and civil liberties of workers, involving them in this struggle as widely as possible.
Thereby, their opposition to imperious elite does not allow society to freeze in place, being reflection of antagonism of the lowest and highest types of consciousness in each person.
The struggle between them when the passive behavior the most part of the rest of the population occurs continuously with the dominance of a more energetic governing elite, which is provoking self-hatred from everyone else, and thus forming that antagonism that does not allow society to stop in developing.
A people, willy-nilly, are involved by energy of this struggle into a forward motion, which can also be evolutionary at the consent of the power elite with the opposition from the nonconformists-intellectuals to certain compromises in the interests of the working masses, but it can jump into a different course if there is no such agreement, which is reflected in the public consciousness as a clear injustice, transforming into a more or less successful attempt to remove the ruling elite from power upon the occurrence of suitable conditions.
Thus, the informal intellectuals are characterized by such features of individuality as a high degree of sensitivity, impressiveness, the desire for communion with the masses, the ability to pry, but they are not too often decisive and quick-wittedness.
Their personality is also largely the opposite of that of those in power. They are convinced that they are right in the struggle for the people's good, but they are not always critical of their ideas, which are mostly utopian. They are ruled by altruism. Therefore, most of all, they care about the good of the people, which, however, they do not really understand, since they unite this disunited and contradictory community into a single whole, presenting this whole as the oppressed, who must defeat the oppressors and rest on this in the goodness of the earthly paradise finally achieved.
Of course, such unproductive actions in relation to career, and often life, should be based on a rather significant basis, except for disgust with the actions of authoritarian or democratic rulers and their environment.
And this foundation, as well as their opponents, seems to be in the same marginal part of the frontal lobe of the brain, which should be developed in them to a greater extent than in the rest of homo sapiens, not giving rest for these noble altruists, which are forever defending the weak, oppressed and offended by one or another injustice.
In addition, recent experiments have shown that some degree of altruistic behavior is determined by the activity of neurons in the anterior cingulate cortex, which is responsible for decision making and the ability to experience emotions. That is, this part of the brain is not activated if it is intended to make an effort for one"s own benefit, but it is activated if with a corresponding emotional uplift in the case of not strengthening one"s own well-being, but for arranging well-being of those suffering from it. In addition to this neural activation, it was determined that in altruists the region of the superior and inferior temporal sulcus of the brain was more activated than in egoists.
Confirmation of this kind of altruistic behavior of these mostly nonconformists is their confidence that the decisive factor in social evolution is not the struggle for survival, but the struggle for existence in the form of cooperation and mutual assistance. That is, their consciousness is dominated by a purely altruistic component of self-awareness, which dictates to them, first of all, not dissatisfaction with their own life, but the desire to establish universal happiness and well-being without any restrictions associated with intellectual or social inequality.
At the same time, the predominance of altruism in self-awareness is also determined by the fact that the connection of their aspirations and interests with the limbic component of the brain, which controls the instinctive actions of a person, is significantly weakened. As a consequence, the egocentrism of their consciousness is not able to prevail over altruism in this regard.
Therefore, despite any logical arguments, they believe in the inevitable victory of reason in this unjust world, if to fight for it with all their might with the scoundrels in power, striving to establish a society harmonious in all respects, so consistent with their benevolent mind, but the trouble is that the mind of the overwhelming majority of people is tuned primarily to their own well-being due to the not so significant share of altruism in their self-consciousness, judging by the behavior of this majority at all times, and society as a whole does not in any way succumb to the efforts of these noble people to transform it, so obvious to them, towards goodness, responsibility, well-being, justice, universal love for each other and the satisfaction of all the necessary needs of life equally.
Again, these noble people apparently were not sufficiently aware of historical examples of what happened over time to smart, capable, enterprising or simply wealthy people who seemed to have everything for themselves and for their offspring.
It turns out that these conditions are completely insufficient for long-term development even in such well-maintained niche.
Pedantic German statistics of the lives of the families of these remarkable people in relation to their reproduction showed the insufficiency of either talents, wealth, intelligence, or a favorable environment for life to give the will to life and development to the heirs of these progressive subjects.
As examples of an unfavorable development of events for the heirs of these wonderful people, we will give the following statistics.
At one time, Reinbmayr studied the genealogy of 70 outstanding and even talented people, selected at random, and found that half of them did not have children at all, or at least sons, and the other half of the male line died out in the nearest generations [8].
In the free cities of Germany, families of honorary citizens also gradually died out. In particular, Augsburg had 50 honorary surnames in 1368, a hundred years later only 13 of them remained, and in 1533 there were only 8. This year an additional 42 new surnames were elected. Of these surnames, after a hundred years, only 19 remained, and of the old 8, only 6. The same thing happened with Nuremberg: of the 118 honorary surnames that existed in 1390, by 1490 only 49 remained, and by 1511 - only 37 [9].
Until now, scientists are speculating about the reasons for such sad statistics, although the reason is obvious - development, including normal reproduction, loses its "strength" not only in the number of offspring, but also in their quality in a field where there is a minimum of collisions, struggles, playing out passions that occur due to the presence or emergence of various unevenness and contradictions, including the inequality of opportunity, as well as the inequality of abilities, will, curiosity, envy, stupidity and other human qualities mentioned above, which are not inherited, and the basis of which is dissatisfaction with what is, manifested through the brain, and not through the body. It is this main property of the activity of a living being as a thinking being that stimulates its development, regardless of position, kinship, talents, degree of intelligence, stupidity and everything else.
All this was recently confirmed by experiments with rats, which were placed in ideal conditions with complete "harmony" for them. As a result, they quickly lost the desire to reproduce, and then perished prematurely.
It should also be noted that dissatisfaction in sensations and thinking of both animal consciousness and self-consciousness over time automatically equalizes all people in their aspirations, despite certain shortcomings and advantages acquired or present from birth, turning excess into disadvantage due to a decrease in the degree dissatisfaction, and lack, on the contrary, leading to excess due to an increase in the degree of dissatisfaction, producing a kind of fluctuations that, on the one hand, locally slow down development, but, on the other hand, just as locally, but with an extension due to population growth, spread it to everybody over time just as automatically, no matter how offensive it may be to the smartest and most advanced, whose descendants most often lose existing or mined, disappearing as a result, moreover, the above combination of properties, which creates, in particular, creativity, or entrepreneurial properties are not so common due to their extremely rare combination and, as practice has shown, it does not pass to descendants in its former form, apparently, largely due to the variable structural organization of the brain, which for this reason cannot be externally controlled by any selection resembling the selection of dogs by breed.
Along with that, albeit in a relatively small number, but, nevertheless, instead of departed talents, or just enterprising people, people always appear who are also able to be creative and enterprising, that is, they potentially have the necessary properties. It is they who save society from stagnation, which, again, demonstrates the intention of consciousness to use a person for own change and development. That is, this change in people in the course of a particular selection process does not occur simply in relation to circumstances that develop against the will of a person, but for the sake of a larger and more diverse change of consciousness in them by gradually expanding the layer of the persons capable, in particular, of the creative actions who previously could not show their abilities due to focusing on the struggle exclusively for the physical survival.
In other words, the degeneration of some creative, educated and enterprising part of the population is adjacent to the general growth of creative, educated and enterprising segments of the population in the dynamics of the development of civilization and the population growth that has been going on for several thousand years to this day.
Therefore, to deny progress in the creative and altruistic rise of the population, or rather, in the growth of the level of its self-consciousness with an increase in the planet"s population itself and the number of potentially creative people who get a greater opportunity to express themselves in the action, is quite stupid, since the evolution, which selects people according to their degree viability in terms of adaptation to the environment, gradually fades into the background for a person, since he appeared, unlike animals, awareness of himself in time, creating the opportunity to counteract the environment in the counterweight of adaptation, begins to change not only depending on momentary circumstances, but also under the growing influence of the acquisition by the population of new knowledge as about the world as a whole and in particular, and about the laws of the hostel, which leads it to an increasing cultural and technological rise up to a certain limit in the form of information collapse at the singularity point [4].
If we briefly outline the essence of the limit of development of civilization, then it is not determined by the transformation of a person into something like a monkey due to the selection of the most viable individuals with the best adaptive abilities, as some pundits believe.
The limit in the development of civilization, but not consciousness as a whole, is determined by the compaction of civilization"s own time, which depends on the degree of development of both individual and collective self-awareness of man and humanity, respectively, and therefore the structure of the human brain, which is the main organ through which consciousness controls the human actions through incoming the information flows.
As soon as these flows begin to exceed the capabilities of the brain of a person, he tries to use artificial intelligence for his support, not taking into account the fact that the latter, having no consciousness, is not able to be completely independent, guided only by the programs invested in it, which are compiled by the same people, and cannot cover the unforeseen for them.
Therefore, the final decisions willy-nilly have to be made by a person on the basis of stormy and often contradictory flows of information provided by artificial intelligence. The adequacy of these decisions rests on the limited capabilities of the human brain. As a result, a person has to make decisions not on the basis of the true causes of the events that are hidden in their thickness, but perceiving only the visible random symptoms that seem to him the causes of what is happening. A person directs his efforts to eliminate symptoms, but the true causes of what is happening remain unaffected. Such an action is either ineffective or leads to a worsening of the situation. We can say with great confidence that the approach to solving the problems of complex social systems, based on our intuition, in most cases leads to errors, and the accumulation of errors is fraught with the collapse of the entire system.
However, the collapse of civilization does not mean the disappearance of a person, as such, more precisely, the disappearance of his self-consciousness. After some time, civilization reappears and begins to develop in a similar way to the point of singularity [4., giving consciousness the opportunity to again find in this development new endless changes of the finite in the form of a person and his communities on different planets of the infinite Creation, since consciousness is not interested in the main stages of the development of civilization, which are repeated, he is interested in the unique life conflicts that occur with people, each of which is unique in its individual consciousness, and groups of people who also represent an infinite number of combinations of the collective consciousness.
*
Still the great philosopher Plato gave some guidelines on the harmonization of society more than two thousand years ago, but he, as a versatile and extraordinarily wise man, doubted achieving such a thing.
His doubts were as follows.
In his opinion, the state should be governed by the most intelligent, independent, unbiased and unselfish people, to which he referred only philosophers: "Since philosophers are people who are able to comprehend what is eternally identical to oneself, while others cannot and get stuck in place, wandering among a variety of different things, and therefore they are no longer philosophers, the question is, which of them should lead the state" [10. Beginning].
And further: : "Until philosophers reign in the state, or the so-called current kings and lords will not nobly and thoroughly philosophize and this will not merge into one - the state power and philosophy, and until those people are obligatorily removed - and there are many of them - who are now striving separately or for power, or to philosophy, until then, dear Glaucon, states will not get rid of evils, and it will not become possible for the human race and will not see the sunlight that state structure which we have only described verbally" [10. Book 5].
But, at the same time, Plato, judging by the following example, fully understands the problematic nature of philosophers being in power: "In relation to the state, the position of the most decent people is so difficult that nothing could be worse ... So, imagine such person who turned out to be the helmsman of several ships. The helmsman is superior in height and strength to everyone on the ship, but he is deaf, and also short-sighted and understands little about navigation, and among the sailors there is a strife over the control of the ship: everyone thinks that it is he who should rule, although he has never studied this art ... ... in addition, he declares that there is nothing to learn about this, and are ready to tear apart the one who says what is needed ... Having overcome the noble helmsman with the help of mandrake, wine or any other means, they seize power on the ship, begin to dispose of everything that is on they eat, drink, feast and, of course, direct the course of the ship exactly as it is natural for such people" [10. Book 6].
It was precisely such reasoning that moved Plato towards doubts about the reality of government by philosophers. Apparently, therefore, he called his model of a fair state ideal, that is, first of all, not in the sense of its perfection, but rather in terms of the possibility of its practical and successful implementation.
Similar doubts are inherent in Plato also in relation to fairness: "... the same action is sometimes fair and unfair? I will give this example: if someone receives a weapon from his friend when he was still of sound mind, and then, when he goes crazy and demands his weapon back, he gives it up, in this case everyone would say that it should not be given and unfair is the one who would give or wish to honestly tell the whole truth to a person who has fallen into such state ... Therefore, this is not what determines fairness: to tell the truth and give back what you took ... "[10. Book 1].
Despite the generally understandable ambiguity of the concept of fairness and the heterogeneity in all respects of the entire mass of people at all times, who too often do not understand or do not want to understand each other, and try to do everything in their own way, regardless of laws or are making laws, profitable for themselves, the topic of establishing a fair people's state is still on the agenda, although the inequality of people demonstrated above, not only in social terms, but also in the structure of the brain, and, therefore, - in their consciousness, indicates that everyone has their own concept of fairness to the extent of their innate and acquired properties and living conditions.
Thus, in the natural process of gaining power, it is not the wise philosophers who gain the advantage, but the cunning, unprincipled and dexterous rogues who expect to receive considerable benefits from it and are ready to push aside by all possible means honest managers who lose the advantage in maintaining their position in power due to decency , inability to slander one"s neighbor, to push aside rivals by any available means, especially since those in power are retained in it by deceiving the crowd with spectacular, but mostly unfulfilled promises and small handouts as the so-called carrot, as well as by intensifying imaginary and real threats - external and internal - as a whip, which honest and straightforward philosophers will never do.
So, the wise and disinterested philosophers are unlikely to last long in this jar of spiders that politics and power represent, contrary to Plato"s hopes, as a result of which a fair state cannot be achieved from this side either.
However, honest, disinterested, noble philosophers are quite suitable for the role of critics of power, defending those oppressed by it, and they, in essence, are the only ones who are able to support the development of science and culture without any doubts. It is in this, and not in governing the state, that their real mission lies.
Philosophers, as true sages who sincerely want the good of the people, that is, with a dominant highest consciousness (self-consciousness), expressed in a high degree of altruism of their personalities, will in fact never become a hypocritical and self-interested governing elite of the state, especially since they are characterized by a sense of self-esteem, that does not allow them to please higher ones.
The already achieved level of self-consciousness, expressed in the altruism of their personality, putting material wealth in last place among the values of life, will not allow them to commit vile acts, so characteristic of politicians who are controlled not by morality, but by interests.
Therefore, they will always expose unscrupulous, hypocritical and thieving people in power, fight for the rights of citizens, and not cling to power, and will not participate in political games based on deceiving people for the sake of their own privileges and power over them.
At the same time, these people will always harbor hope for the reorganization of society towards harmony. This hope for a harmonious world order can never disappear in their blissful consciousness: they, as true humanists, are not able to believe that the horrors of our world cannot ultimately pass into the prosperity of each person and all humanity.
Thus, Plato was right in his doubts about the harmonization of society for the reason that in reality harmony and development within the framework of the technological civilization are opposite to each other, although the relative harmony is possible with the suspension of development already within the framework of an equilibrium ecological civilization, which may occur after the breakup of the technological civilization, when the remaining population falls from fairly comfortable living conditions in a survival situation.
That is, it will be possible to escape only through collective efforts with the socialization of property, leaving only initiative from the egocentricity of animal consciousness, but blocking selfishness, just as it is forced to happen in archaic communities, but with a greater share of altruism, that is, without special wildness [4].
Thus, sad as it may be for the guardians of justice, without a kind of irritant and at the same time an incentive for development in the form of a completely false, self-interested, parasitic and vile power elite, no development occurs. An example of this is fair archaic communities that barely survive in harsh conditions, far from the comforts of civilization, while the latter, due to the injustice of its structure, has reached extraordinary cultural and technological heights, although, indeed, even now, most of the planet"s population is in a half-starved state of miserable existence.
Therefore, all the inescapable collisions of civilizational development indicate that the only living being who has self-consciousness, allowing him to manage his own time largely freely - according to his desires and considerations - nevertheless, due to the finiteness of his fast-paced life, and as a result of this - the limitation, is not capable of being the basis of all things.
This basis can only be something infinite and all-encompassing, located both in time and outside of it.
Such can only be what is invariably inherent in every living being, and it has, although finite, but still its own time for thoughts and actions in these beings, plunging into it time after time, receiving the most voluminous and varied sensations, considerations, ideas and collisions in a person, thereby getting rid of non-existence and, moreover, receiving continuous change and development in the quality of this finite living thing discretely, while remaining infinite.
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