Reflection of levels of consciousness of a person in society

Abstract

Such, widely used still in the ideology, the currents of the human thought, as racism, humanism and internationalism, as shown in this work, are nothing more than falsehoods that allow to mislead the entire nations, thereby causing wars and other innumerable troubles for them.

Keywords: person, racism, humanism, internationalism, alive, environment, consciousness, self-consciousness, society, time, relationships.

Contents

Introduction.
1. About racial, national and cultural superiority.
2. Internationalism.
3. Humanism.

Introduction

Various theories, claiming the superiority of one or another group of people over others, competing with theories about universal equality, brotherhood and love between people, occupying thereby extreme positions, are obviously inadequate.
In particular, the racial theory, supporter which was Hitler, suffered, as we know, the full breakdown purely experimentally - its insolvency had been confirmed by the outcome of the last world war.
The policy of internationalism in the face of the USSR was also not crowned with success – different nations didn't want to integrate voluntarily in universal love and respect, and the USSR was divided on the national "apartments".
Continuous local wars of the last decades aren't a sign of internationalism and humanism, despite all efforts of the UN, in consequence of which this international organization practically lost the status.
What peoples of Earth can hope for and from what, in fact, the position of separate groups of people and specific persons depends?
At the same time, it would be possible to try to clarify, what disconnects and integrates at the depth level of people, not stopping on the external signs of the various groups of people have been described in numerous works.

1. About racial, national and cultural superiority.

The main error of all theories and hypotheses that attempt to explain inequality in these or those relations of different people, races, tribes, individuals, superiority of one over others as a result of their alleged inferiority is that they are based on the fact that the dominance of some properties is put into the merit, others – in minus as to certain people, and the whole nations and races, whereas from the results of recent studies of the human brain it follows that the brain structure of individuals of any race can differ to such an extent that their thinking abilities are also able to differ up to 40 times, thereby giving on the one hand extreme dullness in any affair, and on the other - genius in one or another field of activity.
Be that as it may, but in due time J. A. Gobineau, who the first in details developed the theory of inequality of certain groups of people on the basis of racial and, partly, the national and cultural identity, believes that the inequality of races is caused by different set, in fact, of external properties: “Then, passing from one induction to another, I was gradually penetrated by the conviction that the racial question overshadows all other problems of history, that it holds the key to them all, and that the inequality of the race from whose fusion a people is formed is enough to explain the whole course its destiny” [1, p. XIV].
Gobineau divides people into three basic types: black, yellow and white, highlighting inherent to each type of properties.
The essence of his approach is quite clearly expressed in the following lines: “The negroid variety is the lowest and stands at the foot of the ladder. The animal character, that appears in the shape of the pelvis, is stamped on the negro from birth, and foreshadows his destiny. His intellect with always move within a very narrow circle. He is not however a mere brute, for behind his low receding brow, in the middle of his skull, we can see signs of a powerful energy, however crude its objects. If his mental faculties are dull or even non-existent, he often has an intensity of desire, and so of will, which may be called terrible. Many of his senses especially taste and smell are developed to an extend unknown to the other two race.
The very strength of his sensations is the most striking proof of his inferiority. All food is good in his eyes, nothing disgusts or repels him. What he desires is to eat, to eat furiously, and to excess; no carrion is too revolting to be swallowed by him. It is the same with odours; inordinate desire is satisfied with all, however coarse or even horrible. To these qualities may be added instability and capriciousness of feeling, that cannot be tied down to any single object, and which, so far as he is concerned, do away with all distinctions of good or evil. We might even say that the violence with which he pursues the object that has aroused his senses and inflamed his desire is a guarantee of the desire being soon satisfied and the object forgotten. Finally, he is equally careless of his own life and that of others: he kills willingly, for the sake of killing; and this human machine, in whom it is so easy to arouse emotion, shows, in face of suffering, either a monstrous indifference or a cowardice that seeks a voluntary refuge in death.
The yellow race is the exact opposite of this type. The skull points forward, not backward. The forehead is wide and bony, often high and projecting. The shape is the face is triangular, the nose and chin showing none of the coarse protuberances that mark the negro. There is further a general proneness to obesity, which, though not confined to the yellow type, is found there more frequently than in the others. The yellow man has little physical energy, and is inclined to apathy; he commits none the strange excesses so common among negroes. His desire is feeble, his will-power rather obstinate than violent; his longing for material pleasures, though constant, is kept within bounds. A rare glutton by nature, he shows far more discrimination in his choice of food. He tends to mediocrity in everything; he understands easily enough anything not too deep or sublime. He has a life of utility and a respect for order, and knows the value of a certain amount of freedom. He is practical, in the narrowest sense of the word. He does not dream or theorize; he invents little, but can appreciate and take over what is useful to him. His whole desire is to live in the easiest and most comfortable way possible. The yellow races are thus clearly superior to the black. Every founder of a civilization would wish the backbone of his society, his middle class, to consist of such men. But no civilized society could be created by them; they could not supply its nerve-force or set in motion the springs of beauty and action.
We come now to the white peoples. These are gifted with reflective energy, or rather with an energetic intelligence. They have a feeling for utility, but in a sense far wider and higher, more courageous and ideal, than the yellow races; perseverance that takes account of obstacles and ultimately finds a means of overcoming them; a greater physical power, an extraordinary instinct for order, not merely as a guarantee of peace and tranquility, but as an indispensable means of self-preservation. At the same time, they have a remarkable and even extreme, love of liberty, and are openly hostile to the formalism under which the Chinese are glad to vegetate, as well as to the strict despotism which is the only way of governing the negro.
The white races are, further, distinguished by an extraordinary attachment to life. They know better how to use it, and so, is it, would seem, set a greater price of it; both in their own persons and those of others, they are more sparing of life. When they are cruel, they are conscious of their cruelty; it is very doubtful whether such a consciousness exists in the negro. At the same time, they have discovered reasons why they should surrender this busy life of theirs, that is so precious to them. The principal motive is honour, which under various names has played an enormous part in the ideas of the race from the beginning. I need hardly add that the word honour, together with all the civilizing influences connoted by it, is unknown to both the yellow and the black man.
On the other hand, the immense superiority of the white peoples in the whole fields of the intellect is balanced by an inferiority in the intensity of their sensations. In the world of the senses, the white man is far less gifted than the others, and so is less tempted and less absorbed by considerations of the body, although in physical structure he is far the most vigorous” [1, p. 205-207].
Gobineau and his followers, in particular, H. S. Chamberlain (Houston Stewart Chemberlain. Grundlagen des Neunzehnten Jahrhunderts. 1899) and E. Haeckel, F. Galton, G. Lebon, G. Gunter, as well as many others, make the standard mistake, considering the problem of inequality from the standpoint of the totality of human qualities based on physical and behavioral signs.
The only positive outcome of this consideration is that three main types of people specified to Gobineau, are clearly on different levels of development. Inasmuch the level of development is determined by the reached level self-consciousness, so far as exactly this factor determines their main properties, their strengths and weaknesses.
These properties and the sides are very curious and point to fact that the human consciousness, possessing, in any case, by self-consciousness, passes the different stages of development in different conditions, manifesting self by various ways, but never loses its essence (self-consciousness).
Therefore, any inequality between people if to be guided by the main property of their consciousness – self-consciousness, cannot be: thanks to self-consciousness a person acquires the accelerated development, the personality, liberty, the ability to change purposefully the world and self in the world; all this occurs irrespective of the level of his development, but in the framework of existing conditions; therefore, despite all external distinctions and, people of one type without special work interact with other types of people, and even join their communities. This fact finds the mass of examples from the migration history.
Though, of course, in own environment the cannibal so will also remain as the cannibal, and he has no chances to be rebuilt during own life. However, in difference, for example, from a wolf, he, having self-consciousness, in other surroundings, in other conditions will be able to be rebuilt, inasmuch not only instincts and reflexes, but also self-consciousness in its altruistic feature is capable guide any person, manifesting its primacy in conditions that exclude previous relationships within communities.
Whatever it was, but any person understands himself, understands that he lives; therefore, he is capable as to mental design, and construction of buildings, assembly of different mechanisms, instruments and their conscious use.
He can develop ideas and considerations in thoughts; can just dream and enjoy it, but, nevertheless, he permanently rebuilds the habitat according to own reasons. At the same time a person is capable to feel and act instinctively and reflexively.
Therefore, the shape of the eyes, the skin color and the form of the skull has no value, except esthetic reasons. It is approximately the same as to compare a timid fallow deer, a macaque, a mighty bear and a whale. All of them are good in own way. At the same time - the level of consciousness of these animals is not much different, if only by some features in sensation and processing rate of the information arriving through the sense organs.
However, all these animals together with remaining beings, down to plants are similar in one – they don't understand that they live, i.e., are in time. In other words, they aren't capable to separate themselves from the environment and to look at themselves from the outside; they are only able to sense, and their mental abilities are at the level of computer processing of the information coming from this or that set of sense organs into corresponding to this information volume the processing centers with this or that ability to self-training on rather high stages of development.
Thus, all types of people only complement each other, doing the world more colourful and multi-color, and we can only regret about inevitable contradictions in between, that often leads to contempt and misunderstanding from more strong, technologically more equipped person in relation to careless, but cheerful and musically gifted aborigines in Africa, or to hardworking, quiet and loving order to Chinaman. Similar division and elevation of own group is aggravated also with distinction of beliefs, leading even to religious wars and different fanaticism, as well as utilitarianly justifies colonial wars and the robbery of developing countries, which is still ongoing.
However, the human passion to dominate, the animal selfishness that is inherent in the people, as the biological beings, struggling for "a place under the sun", will always draw the attention of those in power to a very superficial and biased theories of the racial, national or cultural inequality. Though we know that are enough fools everywhere, on the one hand. On the other hand, relocation since the childhood of malayan, indian or even negro in more cultural environment and giving of the appropriate education to him can make of him great musician, physicist or even Nobel laureate. There is a lot of examples of it: physicists and Nobel laureates indians D. Sudarshan, C. V. Raman, chinese man Yang Jennin, outstanding physicist japanese Kaku, great musician negro Armstrong. This list can occupy not one page.
Therefore, we can say: with all the diversity of properties and features of people inhabiting Earth, their basic essence is the same - they are able to understand themselves, guided by more goal-setting and even creativity than adaptability, and, as a result, quite quickly in comparison with other living things change all around themselves, as well as inside themselves.
All disputes about the essence of a person, the extreme point which is racial theories and similar to them, thus, don't take into account prevailing significance of self-consciousness in its altruistic features, which is the accessory of any person, irrespective of the level of his development, group accessory and mental capacities.
In effect, Gobineau and his followers one, less developed part of people, have put in the position of the animal or half-animal, over which should be the most advanced people, justifying this concept by existence mainly of the external signs, given above, that far not so.
However, Gobineau not from the ceiling took this concept. Obviously, there was enough important base of such approach.
Really, in each person adjoin two irreconcilable beings adjoin.
One of these beings is determined by the lowest (natural) consciousness, which only one is inherent in all flora and fauna, except a person; its basis is the unification with the environment on the basis of sensations.
The beings with this type of consciousness are in the general flow of life, but aren't capable "to rise" over it, they don't understand that they live. In this regard they remind in advance programmed mechanisms capable to sense, forming their own environment and adapting selves to it, but devoid of spontaneous or conscious memories, fantasies, notions of time, they have a genetic memory in the absence of written memory of generations.
These beings do not even have a clue that they will die, but can feel approximation of death only instinctively. Similar restriction of consciousness for these beings means impossibility of any purposeful change of the environment even for their most developed representatives – these beings are completely subordinate to it, though, at the same time, quite reasonably and effectively interact with surroundings from position coming from their sense organs to the processing centers of an organism of information which for them isn't distorted by speculations, reminiscences and experiences peculiar to the human consciousness in general.
In this regard these organisms are more perfect, than people, and the ignorance of own nature makes them quite "happy" in existence, despite the fact that, in the total natural circulation they only also do that devour each other. And such "being" necessarily "sits" in each person and determines his existence largely, no matter how hard a person tries to move away from it.
Another "being" in a person is represented by the highest consciousness, which separates it from the habitat and from tribespeople; it is manifested in awareness by him of own existence, for example, in the form of abstract ideas about the world and about self, a return to the past in the form of memories, designing up of the subsequent actions on the basis of consciously fitted data from memory in their combination to again arriving information, responsibility for the committed, opportunity to make any decisions, even the most unprofitable and useless that actually there is the brightest manifestation of liberty of consciousness.
On this basis a person tries to set to oneself the purposes, to solve various problems and to change thereby surroundings, using the worked-out ideas-projects. For example, he is capable to build to itself the dwelling not according to the standards, and so, as he likes, coming up with in the course of construction of the new means of supply of materials, changing the colours of the walls and roof, applying in the measure of own ingenuity the certain innovations, unlike, for example, from the unchanging standards of an anthill.
New projects and the new ideas develop mind of a person, his insight, most effectively during life manifest the various abilities, lead to a thought of decorating of life, i.e. culture of own beingness and social beingness.
In a person, both hypostasis of consciousness is merged together, though they are opposite to each other as well as to surroundings. Therefore, they aren't manifested separately, but act latently, and the level of their domination depends on a development level of the highest consciousness in a person. And a person himself can't foretell often what in him suddenly at the next moment will become prevailing – love or hatred, rage or sympathy, sincerity or hypocrisy, shyness or courage, judiciousness or recklessness.
The lowest (animal) consciousness is "fed" only by sensations, which give it everything including harmony of existence, i.e. something acceptable and even pleasant in our understanding in a certain combination of sensations, if, of course, to distract from struggle of each being for survival. Therefore, it doesn't wish to lose sensations at all.
Similar type of consciousness possesses a natural egocentrism, automatically aiming to survive, no matter what.
In the process of development of living beings, this type of consciousness undergoes relatively minor changes, inasmuch not able to remove own principal property - instinctive urge to survive based on the initial activity of any living.
Only the most developed representatives of fauna shift emphasis in implementation of this property a little, showing some kind of "friendliness" to representatives of own kind, gathering in flocks and organizing families. Nevertheless, similar animal collectivism in its basis bears not love, not friendship, but the most profitable relations between individuals for survival and reproduction.
The highest consciousness (self-consciousnessЪ, which is contained in a person at any level of his development is the root opposite to the lowest (animal) consciousness.
In case of existence of the highest consciousness in the living being, this being as if begins to see clearly, becoming not so much "poured" in the environment how many separated from it, and, so, this being finds an opportunity to look at it and at itself from the side, to evaluate this ratio in attempts to set to itself the purposes consciously in view of these or those shortcomings in own existence, which, in its opinion, would be possible to overcome, and pursue implementation of these goals in actions.
All this clearly falls out of an instinctive and reflex scope of action of the lowest consciousness, and even begins to contradict it, inasmuch the highest consciousness often neglects the utilitarian reasons, chasing something to unattainable, but the amiable to heart and mind.
The being, separated in self-consciousness from the environment, with the passage of time in the development in relationships with similar to self begins to feel a need for new forms, which are different from the primitive-communal relations of the wild people, fully absorbed by struggle for survival, inasmuch in communication it reaches such limit, in case of which its various conscious aspirations begin to result into essential changes of the environment, but not just into its use.
From the hunting, as well as the gathering of the fruit, roots, etc. a person passes to cattle breeding, cultivation of cereals, other forms of managing and appropriate exchange of products of labor. As a result, property arises, and with it comes the inequality, fight for saving and enhancement of property, for power, etc. that requires in turn of the certain institutes of an order to avoid chaos – in a bosom of the growing and perfecting civilization emerge the local states.
New forms, on the one hand, provide the accelerated development of communities already in the form of the states, and on the other hand, don't allow them to collapse owing to the contradictions, which are tearing these communities.
Despite a certain progress in development of the human communities, essence of the human consciousness, manifested in dualism, more precisely, in multidirectional life aspirations of the lowest and the highest of types consciousness, anywhere doesn't disappear and cannot significantly be modified.
Both these sides of consciousness continuously conflict both in a person, and in the interpersonal relations: dissatisfaction by yourself, visible inability to change quickly, the felt limitation of intellect, abilities, etc.; envy and hatred to competitors instantly would rip to shreds any human community if not the state with its institutes.
Nevertheless, each person shows also qualities of the highest consciousness which is expressed not only in the intellectual and production spheres, but also in inquisitiveness, different religious and cultural forms, as well as in the affectional relations, such as: friendship, love, experiences for relatives, for own fatherland, etc.
If human relations on the basis of self-consciousness develop slowly, but steadily, then the lowest consciousness in a person remains practically invariable.
Therefore, the ideal people do not appear, and the lowest consciousness, no matter how camouflage its manifestations, acts at any stage of development of self-consciousness of a person, expressing self in the ineradicable selfishness (self-centeredness) - personal and corporate, hypocrisy (disguise), suspiciousness (caution), contempt for people of other circle (mistrust to other communities), animal instincts concerning an opposite sex, etc.
Development of self-consciousness in itself in different human communities doesn't proceed with the same speed. Some local communities appear in more favorable conditions, others, for example, owing to an environment or isolation from other communities, are delayed in development.
Therefore, in the world still primitive-communal, tribal, feudal and capitalist structures adjoin. Last, relying on own technological achievements, naturally dominate, bringing into the civilization the discord and hostility. And that is not the point, what color skin at citizens of the developed countries, and the point is in their general leading development which allows them to rob and humiliate the others. In search of reasons for a robbery of the remaining peoples the ideologists of the developed countries didn't shun till recently to use theories of a racial superiority, though the people of the developed countries couldn't avoid the same stages of development in any way, but to recall it they avoid.
It is impossible to get rid both from the lowest, and from the highest consciousness, but such attempts make as many people, and all mankind till now.
The mankind from a century wishes to get into the world of eternal harmony without any low instincts and aspirations, where the milk rivers flow in honey river banks, where all is well, all contradictions are removed, universal justice reigns, and where it is possible to be engaged in what the soul desires, without breaking an established order.
The communistic paradigm is the extreme expression of this utopia. The most surprising concerning authors and followers of this concept is dominance in them not reasonable, but purely sensual aspirations to harmony. It is clear that universal justice is the universal equalization, which can't but lead to removal of all dissenters by these or those methods and, thus, it will transform the rest into a herd of sheep, who will need pastors, that in itself means the emergence of new inequality, and so on.
Widely known individual way of deliverance from supposedly the lowest in the person, which is typical for monks, yogis and other believers in the existence of the ideal person.
Monks try to kill own flesh, moving away from the world and eating the small insects. Yogi also show the big abilities in killing of a flesh and at the same time - the unique survivability.
However, neither the one nor the others cannot get rid of own body, which continues to live in spite of all efforts, if they aren't excessive. And the life of the body constantly connected to the world by many threads. It is impossible to break off all threads, but the fact that some threads manage to break off, for example, by the solitude in a cave, means only the refusal to participate in affairs of the world, from changes, from activity, which constitutes the essence of consciousness; i.e. these people, aiming to delete the lowest in itself, are refused from themselves, inasmuch self-consciousness is no more than a superstructure over the lowest consciousness and without it doesn't exist.
On the other hand, it is known that self-consciousness ceases to be shown only at mentally ill people, who thereby temporarily or permanently fall out of discharge of people, staying already in state of animal instincts and reflexes, absence of memories on own life, i.e. they lose understanding of own existence and by that ability to purposeful activities.
Therefore, views of Gobineau and his followers equating, in effect, the whole peoples to mentally ill people, are absurd.
Anyway, but people at any stage of development can't refuse various purposeful actions, that already distinguishes them from animals, acting just instinctively-reflexively, i.e. without awareness of the direction of own motion.
However cardinal convergence of a part of people, in essence, with animals, the negation of their ability to development, quite suits for the idea about superiority of certain reasonable subjects over these allegedly unreasonable beings and promotes the handling with them, as the beings of the lower sort.
If it is impossible to eradicate any of both forms of consciousness in a person, then, certainly, they shall interact somehow and this interaction shall lead to something.
It is clear, that the lowest consciousness surely assumes egocentrism and primary sensual experiences. The lowest consciousness is a basis of passions, rough rationalism, habits and pragmatism. At the same time, only it provides natural combination (coexistence) of a person with the environment. In this respect, a person is an animal, and it is impossible here to do anything.
In turn, self-consciousness assumes a certain removal of a person from the world and convergence with the environment already on a new basis – aspiration to conscious and quite reasonable change of the world. However, a person can go too far in this aspiration, supposing himself as the tsar of the nature and its eternal principal, forgetting about the limitation as in a set of sense organs, and the limitation of reason, memory and the life.
Thus, the egocentrism, rationalism and pragmatism, stemming from the lowest consciousness in a person always struggles against the high ideas of self-consciousness, which is inclined not only to purposeful aspirations to improving life in general and in particular, but also to disinterested aspiration to universal harmony.
What turns out as a result?
The result for the specific person and mankind in general is deplorable.
In other words, the positive outcome, as it is visible from temporal and quite sad practically for all mankind of existence with his incessant sorrows, disorder, sufferings, diseases, loss of relatives, inevitability of death, wasn't and isn't present.
This hopelessness for a person and mankind has been marked still by Schopenhauer, and he on this pessimistic note formulated the whole theory in which the unreasonable will had laid in the basis of Creation.
Various types of mixtures of both forms of the human consciousness at different stages of development give the rattlesnake composition which continually is blowing up in wars, the personal conflicts, persistent inequality, hatred and malice one to others.
This aspiration to mutual destruction is restrained only by the states. And no gleam in these struggles on different basis of both forms of consciousness is visible. On the contrary, the information flows in the framework of high technologies, flooding now the most developed states, lead to loss of adequate reference points by an administrative staff of these countries, as well as the supranational groups, that to all other is aggravated still by group egoism and stratification of society on "eternally" poor (both people and the countries), and rich, self-satisfied beings.
Consequently, it is necessary to recognize how the same Schopenhauer [2], the meaninglessness of similar existence, or to recognize existence of the best world behind a coffin - how this is represented to all religious faiths?
Or it is necessary to recognize that behind the finite person and the finite mankind is something bigger, the infinite, which must be manifested exactly so in the finite (a person).
Other options, apparently, aren't available.

2. Internationalism.

Internationalism, preaching the cooperation and friendship between the nations, how it might seem at first glance, takes a correct position, opposing itself to nationalism and cosmopolitism.
However, this attempt is absolutely fruitless. Internationalism, staking on human values, at once gets to the deadlock.
Should not take too long to talk about cosmopolitanism and nationalism, inasmuch cosmopolitanism is rootless, and therefore it is objectless, like a hermaphrodite, representing the degeneration of the human species, which turn selves in impotent beings; and nationalism is a product of immaturity and self-conceit of Nations, which seek to approve the own significance at least by the own specialness, though it is possible to approve themselves only by the achievements, talents, tranquility and sincere friendliness, however, nationalism tends to force and insults in its absence.
Internationalism, certainly, tries to distance from opprobrium of cosmopolitism, showing two possibilities of development of a civilization.
One of them is connected to the communistic ideology, which asserts that the struggle of the working people outside national framework (the proletarian internationalism) will lead to creation of the classless society and dying off of the state.
In work [3, chap. 2] has been shown the utopian nature of this project, the main disadvantage which is that it ignores the fact that in a developing society the contradictions are the engine of development. Their removal may result in the best case to establishment of the equilibrium society, devoid of development.
Aspiration to egalitarianism for the vast majority of the population, the emphasis on the distribution of the benefits, instead of conquering them or, at least, earning with complete expense of forces, abilities and energy has led the fruits of Marxist ideology – allegedly socialist states - to stagnation and decay. Dreams of all working people on the fair and harmonic life in surroundings of the dairy rivers and the honey shores turned to dust.
Socialism and communism proved selves as chimeras.
On the other hand, too intense strained of the fighting sides in society for power, property, rights, etc. can lead any community to anarchy and destruction rather quickly.
Exactly this circumstance determined the emergence in a bosom of civilization of the states of different type which basic function consists not in retention of the power of the rich over the poor that many theorists put on the first place, but in retention of society from decay by establishment and use of laws, compulsion of people by force in case of need to observance of certain norms and rules within the existing institutes.
Another possibility for the development of civilization, in the opinion of the internationalists, is connected to globalization and the prospect of the establishment of a world government.
Absurdity of this project is obvious: no economic integration will force the local elites to cede voluntarily their power to anyone else.
Exactly for this reason the financial bigwigs try to rule by the world the last decades covertly, leaning on the impersonality of capitalism.
The true aim of the capitalist system is self-reproduction of capital through its continuous circular flow; the main thing in capitalism – the circulation of capital, which induces itself to motion. Capital should increase by means of obtaining percent from it (rate of return). Motion of the capital stands behind all progress and behind all accidents in real life.
Capital begets violence against ordinary people, who are involved in the orbit of its interests. This violence is anonymous, systemic, abstract and objective. Capitalism has no rivals in its ability to produce wealth (socialism did not last even 100 years compared with capitalism, whose age is not less than 500 years).
Wealth is considered the basis of life; high culture and great civilizations have been growing only in affluent communities. The poorest members of society ultimately receive from big common wealth too; efficient production generates progressive institutions and social progress. Exactly this fact justifies existence of capitalism. It possesses by one more property - absence of ideology. Existential advantage of capitalism consists in this.
Absence of ideology and any apparent cognitive coordinates generates property of amazing adaptability of capitalism to any civilizations. Capitalism allows people to build the society which is pleasant to them. It can exist in the conditions of democracy of Europe and North America, within fundamentalist modes of Iran and the countries of North Africa, dictatorships of the states of Latin America, authoritative board in Turkey, the state capitalism of China and Russia.
Capitalism is a globality and truth without significance. Complication in modern society of dialectic of the private and public leads to increase of individual and group selfishness, indifference to other people's problems, to cruelty in defending of the interests.
Thereby, it is possible to state that modern global capitalism is characterized by the increased rigidity of logic of capital. The substitution effect of a global protest by the local protests promotes capitalism preservation, because the system (whole) remains, and are destroyed only its separate elements (the parts). Therefore, the continuous local protests are becoming a form of existence of global capitalism. Total action of a substitution effect leads to inefficiency of practically all types of an anti-capitalist protest. Only change of the owner becomes the main result of all protests. Change of the owner without change of the system is senseless a priori. In this point capitalism shows its steadfastness. [4, pages 187, 149, 189, 205, 110, 152].
Political rationality and dispassion of the capitalist system generates its antipode - the senseless violence. In fact, a person stands in front of the binary choice - either to accept the existing rules of the game, or to exercise (self-) destructive violence, and violence without agenda, program and ideology. In this case, violence is transformed into the single form of a protest in the rational world, the protest for the sake of protest. Violence is the psychological discharge, having a value in itself. The purpose of this revolt becomes purely existential - a subjective comment about objective conditions of life. We can say that spontaneous violence is a sign of systemic powerlessness of a person [4, pages 110, 117, 121].
The same, but with another emphasis has said F. Fukuyama: capitalism is the most perfect form of economic beingness; all attempts to rebel against it will lead only to situation deterioration. Fukuyama called this situation as "the end of history" [5].
The spirit, living in each person, and the malicious illusion, producing every day by capitalism, cannot coexist for a long time. Independent activity of the human being gradually stops, and disappears together with it the base for the development of the spirit. The automatic aspiration of capitalism to conversion of each person in the condition of the animal, chewing cud given to him, means the deadlock and the civilization disintegration.
This factor is aggravated also with the fact that capitalism is oriented initially on a person-customer, but not on harmonic development of society. Resources for consumption are not limitless. At the same time the number of the poor and disadvantaged in the world is growing rapidly. Relatively rich countries begin "to be fenced off" from the poor countries in counterbalance of globalization. And this policy can't but lead to increased tension between them, to different conflicts and the general decline of civilization.
To these negative factors are added the super-accelerated development of information technology, not allowing already to people to join the heights of technological, technical and cultural thought, but mostly plunging them in the flood of cheap news and false values.
On the other hand, contradictory information flows are beginning to sweep over the controlling centers, that are unable, because of the limited capacity of people-managers choose the right strategic and even tactical directions of movement of the countries, branches, economies.
The number of collisions for power, resources and retention of status is growing, as well as automatically grow the quantity of errors, failures in the general functioning of a world civilization as viable system. Civilization begins to collapse - at first on the independent, rigidly competing parts, and then if it doesn't perish in wars, it will lose control over systems of supply with energy, over communication, transport etc., i.e. begins to collapse with all sad consequences.
Thus, capitalism of technological society, although more sustainable and cost-effective than distributive socialism, which has demonstrated amply own failure, also comes to crash.
It turns out in practice that capitalism and socialism are unsuitable for the translation of mankind into a harmonious existence, which means: such existence cannot be in the development process, how cannot be manual control by public development.
Besides, civilizations, appearing with growth of self-consciousness in a person, inevitably cease to exist, bearing the disastrous consequences to all human community, when the centers, providing the livelihoods of any civilization, which functioning at a basis of adequate processing of the arriving information, cease to cope with all the accruing its flow (information collapse).
All this convincingly shows that a person, per se, is the tool of consciousness which isn't capable to develop separately – without own expression in a person in temporary antagonistic communities.

3. Humanism.

As you know, the progenitor of a person was a monkey, as evidenced by both the structure of his body and the genome.
Therefore, it is difficult to deny that his consciousness was also inherited to a certain extent from these animals, which appeared about 50 million years ago on Earth, while the prototype of a person, the hominid, appeared about 2 million years ago, and the hominid in the course of gradual development "matured" to homo sapiens several hundred thousand years ago. The civilization itself, which laid the foundation for the accelerated economic and cultural development of modern mankind, arose 6-8 thousand years ago.
This shows that the conditional part of a person's consciousness, which makes him such, appeared and developed in full relatively recently.
Thanks to this part, a person began to understand that solving only the current problems within the framework of the prevailing conditions is not enough to significantly change his position in the environment for the better. And a person in his communities is trying to consciously change these conditions to more promising ones, which can be qualified as a result of the project-target thinking that has appeared in him, looking into the future.
In other words, unlike animals, man has realized that he is in time and can control it to a certain extent, thus partly separating himself from a purely adaptive animal existence.
However, the emergence of self-consciousness did not in the least weaken the animal form of consciousness inherited from primates, especially since the environment surrounding a person remained the same competitive, in which he must always defend the won positions, showing by no means philanthropy, but most often the rigid egocentrism, which is the main feature animal consciousness, which helps any living being to survive under conditions of natural selection, and then, in addition to it, the artificial selection.
In other words, the animal form of consciousness in a person, just like in other living beings, “feeds” only on sensations that give him everything, including the harmony of existence, that is, something acceptable and even pleasant in our understanding in a certain combination the sensations, if, of course, we ignore the struggle of each creature for survival. Therefore, in no case does similar being want to be deprived of the sensations.
This type of consciousness has a natural egocentrism, automatically striving to survive, no matter what.
In the process of development of living beings, this type of consciousness undergoes relatively minor changes, since it is not able to withdraw its main property - an unconscious desire for survival, based on the initial activity of any living.
An external expression of the animal consciousness, quite naturally striving only for nutrition, its own reproduction, the possible improvement of its position in the environment and comfort, is the individuality of any living being, including a person.
The main properties of individuality are quick-wittedness, sensitivity, impressionability, decisiveness, a certain degree of sociability, the ability to pry, as well as dominance, perseverance, cooperation in actions. They represent in their totality, level and relationships the individuality of the animal consciousness along with its acquired or genetic characteristics - such as appearance, temperament, with the addition of acquired life experience, skills, behavior.
Self-consciousness, contained in a person at any level of his development, is the fundamental opposite of his own animal consciousness.
In the presence of self-consciousness (the highest consciousness) in a living being, this being, as it were, begins to see clearly, becoming not so much "merged" into the environment as separated from it, and, so it acquires the opportunity to look at it and on oneself from the outside, to appreciate this ratio in attempts to consciously set to itself goals in mind certain shortcomings in one's own existence, which, in the opinion of this being, could be overcome, and to try to obtain implementation of the goals in actions.
All this obviously drops out of an instinctive-reflex sphere of action of the animal consciousness, and even begins to contradict it as self-consciousness often neglects utilitarian reasons, chasing something to unattainable, but cute for the heart and mind.
This new position - the emergence of self-consciousness - inevitably complements the external expression of animal consciousness - individuality, with all its features, already new properties, such as curiosity, will, the ability to think abstractly, creativity. In addition, in the course of the transformation of nature and the accelerated development of mankind, culture appears within the framework of civilization and, as a result, the attitude of people towards each other is gradually changing, which is expressed in such new properties of consciousness as: kindness, friendliness, empathy, sympathy, mercy, sacrifice. i.e. unselfish concern for others. These features of already self-consciousness are designated as altruism.
Some of these new features that characterize the self-consciousness of each person were formed on the basis of the corresponding the individuality traits. In particular, the quick-wittedness of animals developed in man into a mind characterized by various forms of thinking, up to creativity, perseverance has given free rein, the ability to pry has led to curiosity, and cooperation led to friendship and mutual assistance.
A new external feature of self-consciousness turned out to be altruism, which is absent in the animal world.
All these external properties of self-consciousness in their totality already reflect not the individuality, but the personality of each person, which, judging by its main feature - altruism, conflicts with the main property of individuality - egocentrism.
In more detail, the individuality and personality of a person, as well as their interaction, are disclosed in my work “Why and how do individuality and personality compete in a person?” [6].
Thus, in accordance with the purely temporary factor in the formation of the human consciousness, the egocentrism of the human consciousness, which is several tens of millions of years old, cannot but prevail in the mass of the population over the altruism of the same consciousness, which was formed mainly only in the course of the development of civilization, more precisely, its culture, that is, for several thousand years in conditions far from the blissful existence in the comfort and satiety of the vast majority of the population, including the current situation on the planet.
It is this predominance of animal properties over the altruism of human self-awareness in an antagonistic society such as capitalism that the proponents of all kinds of humanism could not adequately appreciate, emphasizing the value of man as a person, and, therefore, asserting his right to development, happiness, freedom, calling for love, compassion, humanity, sympathy, tolerance, which in itself looks impressive, but it is completely unrealistic for the reason that such an attempt to put the personality before the individuality means a completely unfounded belief in the victory of the recently appeared altruism over the most ancient egocentrism of the human consciousness, concentrated on the survival of the organism, which is forced to prevail among the hungry and humiliated majority.
The entire history of the development of the human communities with recent cannibalism, which has survived in places to the present day, continuous wars, the systematic destruction of nature and its resources, catastrophic pollution of the surface of planet with waste from their activities, hatred, envy and squabbles in human communication indicates the predominant predominance of egocentrism over altruism with rare exceptions, and judging by recent events that have put the entire civilization on the brink of destruction, there is no glimmer in favor of the victory of altruism over egocentrism.
The fact is that humanism puts a person above everything, having in mind his personality, that is, external and finite, and thereby does not take into account the essence of human consciousness, which in a person, as was shown above, is ineradicably dual, due to what in the struggle of selfish and altruistic features of human consciousness and there is an accelerated development of human communities in comparison with other communities of living beings, developing at the same time the self-consciousness of a person.
Humanism also denies the eternity and infinity of consciousness, although there is no doubt that it is consciousness that makes each being alive in an endless series of generations of these beings in Creation.
Therefore, the desire of humanism to eliminate this struggle by directing “all material and non-material resources to make life as comfortable and safe as possible” is utopian due to the impossibility of destroying the egocentrism of human consciousness, which, moreover, in the fight against the altruism of human consciousness, contributes to the accelerated development of self-consciousness itself.
Thereby, like racial theories, humanism, which, by definition, is atheistic, that is, seeking support not in God, but in a person, is completely inadequate, although at first glance it is very sympathetic, due to its proclamation of the slogan: a person who lives in the spirit of reason and the use of his abilities must oneself determine the meaning and forms of his own life.
As it always happens, the reliance of humanist theorists on a person, on his elevation, immediately leads humanism to a dead end.
The vast majority of people who are no worse than the rest are forced to live in inhuman conditions, often in hunger and cold; they - on the verge of survival - are not up to life in the spirit of reason and the use of their abilities, which still need to be determined, which is very difficult in the actual absence of an education system and on the verge of survival. That is, the theory of humanism is elitist and in this respect is very abstract from the human race in its majority.
Besides, the construction of the humane society by means of the ethics, based on humanitarian values in the spirit of reason and free search, suffered a complete collapse: the richest society in the face of Western countries, robbing the underdeveloped countries, and having the high level of life, nevertheless, is in a deep ideological and economic crisis, and decays.
A person in the countries of "golden" billion is reduced to a pathetic, selfish being in the conditions of false democracy, he stops in the development, "going in cycles" on consuming of the electronic and information novelties of civilization devouring all his free time. Any protests are senseless or are cruelly suppressed. He becomes indifferent and incapable for decisive actions, pliable to the false propaganda of the fallacious values of technocratic society, - typically the consumptive.
On the other hand, poor in the majority the Muslims making the considerable part of the population of Earth, turned out as anti-humanists in their aspiration to dilapidated religious dogmas, contradicting as to reason, and to liberty of the relations, search of new values, development. The elite of the Muslim countries, in effect, tries violently to force other people to accept these medieval views pulling the world to uniformity, wildness and autocracy.
There is also no doubt that humanism is not able to solve the problem of choosing between the interests and needs of the person and groups of people.
Recognizing the intrinsic value of the human personality, humanism leads to the concentration of a person on himself, destroying always naturally and temporally limited a person in the face of his personality, not capable to become the superman at all efforts to that end.
Recognition by humanism as primary these or those the group interests and values mean a direct way to totalitarianism and the relegation of a person thereby to nothing.
Undeniable also, humanism denies religious values, repelling the most people away from self, inasmuch in the depths every human being feels his own weakness, limitation, mortality and cannot do without the support even and the fictitious external forces.
Thus, recognition of the intrinsic value of a person as a pearl of Creation without appeal to his basis – consciousness, turns out both senseless, and useless.
It is confirmed also by practice: freedom, happiness, development, despite all efforts of humanists and the UN, remain on the sidelines, and dominate, in fact, only thirst of a profit, consciousness of own superiority, utilitarianism, i.e. is implemented a transfer by the structures of power of false values into the values, determining life. Thereby is formed some kind of cancer tumor which is corroding the person and his civilization quickly.
A brief examination of these aspects of the life of human society shows how the absence of the possibility of the existence of a harmonious community of such contradictory beings, both people, and absence of necessity in such harmonious community, which would be the end of development.
Both each person and his communities are finite. They appear and disappear, and traces of their presence on some planets are smoothed gradually, on others - appear people, and this process doesn't have the end.
Therefore, if to search the support only in a person, as a self-sufficing being, then the question of mission of the human existence in intervals between the birth and death together with remaining people; and about mission of own civilization, which is also the finite, loses a meaning.
This is one of the main reasons for the triumph of religion at all times, which tries to connect a person with some highest power to strengthen him in the world.
Nevertheless, the meaning of the human existence in such contradictory conditions in the form of the developing civilizations, of course, is available, inasmuch at a deep level people separates and unites by consciousness, inherent by them.
In a person consciousness (active) provides for oneself actual, though every time the temporal life, bringing changes into consciousness.
Both each person and his communities are finite. They appear and disappear, and traces of their presence on one planets are smoothed gradually, on others - appear people, and this process doesn't have the end.
Therefore, if to search the support only in a person, as a self-sufficing being, then the question of mission of the human existence in intervals between the birth and death together with remaining people; and about mission of own civilization, which is also the finite, loses a meaning.
This is one of the main reasons for the triumph of religion at all times, which tries to connect a person with some highest power to strengthen him in the world.
Nevertheless, the meaning of the human existence in such contradictory conditions in the form of the developing civilizations, of course, is available, inasmuch at a deep level separates and unites people consciousness, inherent by them.
In a person consciousness (active) provides for oneself actual, though every time the temporal life, bringing the changes into consciousness.
Consciousness in its individual expression, when it finds self in the finite beings over and over again, retains its active nature, its main frequency base due to actions in the objective, resisting world, which consciousness seeks to change through a person, as soon as can, despite all hindrances arising in front of it.
The human actions, contributing to the recovery of the frequency structure of individual consciousness, allow remaining the eternal to each individual consciousness. Therefore, consciousness can't be isolated completely from the living beings, and forced for own preservation again and again "to plunge" into them. Exactly thus, i.e. discretely, infinite keeps oneself through the finite temporal world as the active.
The stay of the active beginning in a person not only gives to a person as to a separate being, the conscious life, above which there is nothing, but also each individual consciousness has an opportunity to change oneself in actions of a person, and along with that to save own kernel from the destruction, remaining, unlike things, as the eternal, and at this, having only to one to it inherent personality and individuality.
The living beings scattered on universes, in their communities, including people, retain Creation in existence thanks to the fact that, as finite, they form beingness discretely in this existence, providing the infinite existence of Creation, and to themselves - life. In the infinite set of these beings each individual consciousness can develop, express oneself and implement oneself infinitely.
Therefore, it is possible to state: for development of consciousness, which presents in each person as the infinite, single and along with that - as the divided, the main thing in any conditions – the most awful and, seemingly, insuperable – is the rejection of own negativism, egoism, arrogance, irreconcilability, various temptations. All this consciousness passes in the person over and over again and here nothing to be done: to find is possible, only having lost.
The irreversibility of the taking place events, which lead to death, impossibility to correct a lot of things out of deeds does life as the tragic and creates for consciousness so necessary for it for development the environment resistance, in the absence which – continuous happiness – consciousness would be fallen into stagnation, or, on the contrary, - in continuous chaos consciousness would be lost self. Therefore, moments of "now" appear and disappear (are updated) sequentially, but don't stiffen in blissful rest and don't lose its sequence.

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