# The hidden prerequisites of radical turns and coups in the course of the development of civilization

Юрий Михайлович Низовцев

It is known, that the appearance of coups that radically alter the course of civilization"s development, is explained in different ways. Nevertheless, each coup is preceded by an accumulation in a certain combination of factors acting implicitly, but which inevitably produce the decisive action in due time. What are these factors?

The solution to this problem will have to start from afar - with the randomness, reflected in the gene mutations.

Mutations before emergence of a prototype of the person (hominid) were manifested and acted only within reflex and instinctive activity of 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 the mutations as the major through factor, which has led finally a bacterium to the being largely outside nature - to the person.

In other words, the animal (natural) consciousness in the person, has been supplemented with self-consciousness, which has provoked eventually the desire for the complete separation of the living being from nature, but not the best adaptation of the being to the environment.

Consciousness of a person, unlike any living being, thereby has acquired two levels: the lowest (almost unfree) - reflexive-instinctive on the mechanism of action, and the highest - consciously-target (free), but not able to function in beingness independently, i.e. without participation of the lowest consciousness, which is a basic level of consciousness.

In other words, randomness, as the basis of the functioning of the lowest consciousness, from one party, and self-consciousness or the highest consciousness (consciously-target expression of consciousness), from other party, 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, whereas the random is some kind of the edge of consciousness, representing a basis of 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 in attention the random, though slowly - with kickbacks and zigzags - nevertheless moves ahead.

Randomness, more tending towards chaos, isn't capable to be a reliable support to a structural order, breaking its all the time. Therefore, giving continuous changes to the living environment, it promotes also continuous destruction of the available 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 sentient beings, what would not occur with them.

However, it is required to Creation both destruction, and more or less successful formation which can satisfy consciousness, having given an incentive to its development by removal from senselessness of existence only on level of consumption of sensations.

The very same predominance of creative process means a gradual decrease in entropy, the greatest contribution in which is made by the beings, understanding themselves, but to a certain limit, the approach to which is marked by the inability of self-conscious beings to process efficiently ever-increasing flows of incoming information, and the decisions, which are made, begin to be dictated by the random factors, which are taken for adequate. There occurs the information collapse with the corresponding disintegration of the constructed system, in this case - civilization. That is, reduction of entropy is regularly replaced by its growth, that some extent reminds the oscillatory process, which means the presence in Creation of permanent integral equilibrium.

Anyway, but in Creation the most succeeds concerning acquisition of meanings in conjugation them with sensations is only who can figure how more effectively to destroy or create something, but on this are able not accidental procedures, not some order, a prerequisite for which is stability, but only the creativity and initiativeness, always leading to rather rapid achievement of the expected or unexpected result, and its harm, benefit or even insignificant meaning can understand only the being with these properties, i.e. a being, understanding itself.

Therefore, except the subject having both consciousness on the level of sensations, and self-consciousness, nothing and no one is able the most effective to create and destroy, that means impossibility to both single consciousness, and individual consciousness to do without it, as the most effective tool of own development and consumption of vital collisions.

Thus, the emergence of a being with two levels of consciousness as the free and living representative of the active, forming effectively out of the passive (things) the environment (beingness) for itself in Creation is inevitable manifestation of activity of the most active live among other living beings and the passive - things.

One can argue about the origin of this additional program of self-awareness in the genome already the person, but willy-nilly, one has to state that, apart from man, not a single living being was able to be aware of itself and go out even on a tiny fraction beyond purely natural relations, where everything and everyone devouring each other.

As a result, human communities became owners of a powerful driving force for the development in the form of a struggle between internally contradictory forces represented by animal (natural) consciousness and self-consciousness, aspirations and actions of which are cardinally opposite.

The primary - animal (natural) -consciousness demands to survive any cost thanks to mainly to ensuring the most suitable and best food, conditions for productive reproduction, the suppression of existing competitors.

Self-consciousness gradually leads a person and his community to the idea of that. that it is possible to compete with the environment most effectively in large associations and planned corrective actions, which requires a certain departure from the egocentrism towards concessions to each other, expressed in conscious cooperation, friendship, disinterested help, mercy, that is, striving for a more harmonious coexistence, which can be described as altruism.

Naturally, the emergence of self-consciousness moved apart a framework of activity of living beings, making it more free compared to the activity of mere randomness, which is producing extremely slow progress in nature (billions of years of development from bacteria to mammals). The new frameworks has made it possible for a person to express own desires and intentions much more freely, which allowed to start a systematic change in the environment, first to improve significantly own living conditions, and then - for cultural development.

The opposition of the selfish animal consciousness to a greater degree of altruistic self-consciousness, which can therefore be described as higher consciousness, so much has accelerated the development of human communities in the form of a conscious individual and public competition for a better life, that instead of billions of years of development based on random changes in the genome, hominids took only a few million years to transition to the primitive communal system, and then then and to formation during several by ten of the millennia of a civilization, which acquired the completed form about six thousand years ago with the formation of states with a certain hierarchy, institutions and laws, fixing and protecting the private property.

It turns out that the most effective force, driving the human communities is the confrontation of the animal (natural) consciousness and self-consciousness, which is reflected respectively as the struggle of the imperious elite and the informal-intellectual elite.

Among the representatives of the imperious elite dominates the natural (lowest) consciousness with its desire to occupy a leading place in society and to consolidate itself in it for the preservation of power, the consumption of the greatest possible material wealth

As for the informal-intellectual elite, the altruism and harmonization of society are its predominant aspirations

That is, the coarse-material aspirations of the ruling elite to dominate and rob are always opposed by the informal-intellectual stratum of society.

As for the economic, domestic and cultural characteristics of civilization, as well as a change in the stages of its development, they are the product of the struggle of these sides of human consciousness, though, of course, without the assistance of the material surrounding, any fight inside consciousness is impossible.

In the human consciousness also could not but reflect its own difference from all other living beings by the acquired self-consciousness and thereby - the recognition of himself, on the one hand, the exceptional creation of someone so unique, and on the other hand, by the creation, humiliated by its own mortality and stay in the untamed and the cruel world of the natural survival.

So, the reason for this partial "fallout" out of the natural cycle is the transformation from primates into hominids, and then - into Homo sapiens with the main difference from other living beings that these already people have become able to realize themselves and their actions, while remaining natural organisms, whose actions are due to instincts and reflexes.

Awareness of oneself lifts a person above others, separating him from nature to a degree that depends on the development of his self-consciousness.

The person, unlike all other living things, begins to understand the ruthlessness, indifference, sluggishness of nature, in which everything is built on mutual devouring, on the action of randomness (mutation in the genome), determining its development and order in it.

It is frightening for a person to live in such hesitating world, but at the same time he is afraid of death, accompanied by the horror of the decomposition of the body.

Therefore, he is being filled with disgust for the environment, imagining himself a fallen angel from somewhere, which again must return to that unknown, unknowable, but proper world of immortality, tranquility and benevolence.

Such passionate and unchanging desire provokes the emergence of his two properties.

First, a return to the other world of calm and happiness must be earned, since thou had fell out of it for some good reason into another - a cruel world.

And a person begins to try to overcome the utilitarian and amoral nature of his lower (animal) consciousness by creating fair moral standards for all people without exception.

The most successful attempt to formulate this moral code in relation to the distribution to the world was the Sermon on the Mount of Christ, in which everything was correct, but not applicable to real life. In other words, these moral precepts set the horizon of aspirations, separating the real from the beyond.

The naturally disturbance from similar contradiction, based essentially on the duality of human consciousness - the highest and along with that - the animal - caused the emergence of the second remarkable quality, reflected in the emergence of churches. In particular, in the person of the Christian Church was established connection unhappy peoples with the otherworldly happy and fair world personified in the person of the highest, unattainable, incomprehensible, but all-powerful, all-penetrating, all-knowing, eternal and indestructible creator of everything, in order to having suffered here, deservedly return to his father there.

Thus, both of these gained properties directly result from the specified duality of human consciousness - both the animal, and the highest.

Really, time eternal happiness in this unstable and awful world only of survival is impossible, but there is an understanding of this indisputable fact, very this understanding means the latent recognition of oneself as different from everything else precisely because of one"s awareness of oneself in the world, that certainly leads one to recognize as the partial and temporary his presence in reality, since self-awareness was given by someone other, but not by nature, closed on itself.

And it is the proof of presence of this other both in the otherworldly, and in each person, and connectivity between them which is designated by religion.

So faith becomes the hope for each, though not all persons are confessed in it, that distinguishes faith, for example, from science with its troubles and obvious insufficiency.

The emergence of morality means the implementation of its norms in the transformation of the environment for the great benefit of all, which can also serve to find happiness and calm in the otherworldly.

Largely for this reason mankind is only engaged in construction and restructuring all the time, that is necessary not only for some benefit there, but the main thing - for the posthumous acquisition of what is not here.

As a result, the world is changing, becoming more comfortable, cultivated, and people more decent, acquiring even in certain amount sense of dignity, and the otherworldly, remaining still mysterious and inaccessible, nevertheless, as you see, influences the development of everything.

Thereby, religion, as a consequence of the acquisition of self-consciousness by the person and his communities, plays not the last role not only in the cultural, but also the technological development of civilization directly, as well as indirectly, prohibiting or allowing certain innovations in its main confessions, respectively supporting or rejecting new forms of labor relationships and their fruits.

Christianity has turned out the most progressive in relation to the new that appeared, since in the Sermon on the Mount of Christ has been demonstrated an insoluble contradiction between that which is and that, which is worthy to be.

It was this contradiction that subsequently pushed a significant part of Christians to try to resolve it by removing the opposition between the worldly and spiritual and by excepting the mediator between God and man, which resulted in reforming the Catholic Church with the separation of Protestants from it, for whom a professional area of activity was recognized as "God's grace".

In addition to turning to religion, self-consciousness provides a person with the opportunity to consciously take interest in those around him both from a utilitarian position and without any gain, seeking to come closer to something unknown and, perhaps, more enjoyable than what is.

Thus, interest as a regularly arising and to a certain extent conscious attraction to something new for oneself in current circumstances is characteristic only of a person, with the help of which he tries to take himself out of the established order to an interesting one - as a sending-surprise, the content of which can only be a hint, but its discovery promises a temporary departure from hateful reality.

It is the ability to be aware of what is and represent what might be, which is peculiar only to the person and most important for him in the perception of vital collisions, gives a certain advantage to man in comparison with other creatures. Some idea of this ability appeared yet in ancient times, since interest translated from Latin (interest) means demonstrates "to have a meaning, to participate".

The exclusion of the opportunity to find something interesting, for example, in a clean lonely cell, where one cannot even get acquainted with a rat, or, on the contrary, the availability of everything imaginable and desired, provided with a lot of money, quickly leads a person to marasmus.

The term the "interesting" means translated from Latin (inter esse) "between, or to be in an interval".

Apparently, in their time, the Romans in ancient times had understood, that, on the one hand, it was impossible to be engaged boring, sometimes nasty, but necessary things all time - need a distracting and entertaining gap between them for pleasure and suffering; along with that, it is not bad to chase the unrealizable sometimes - for happiness, love, good for all, which, nevertheless, is attractive, because of the intensive arrival of new information, which gives food for feeling and intelligence.

On the other hand, it is impossible to linger for a long time in an attractive (the interesting, that is, intermediate place), not only because it becomes habitual and cannot surprise by anything, but also the fact that everyday work does not wait - it"s necessary to feed yourself and own family, again, the routine seizes: and the whole life is composed of "runs" from one interesting to the next at intervals of the uninteresting, but necessary to ensure a banal existence.

The interesting, as a synonym for the consciously desired, has being expanded in the list from a dry cave, delicious food, and a pliable female for a hominid up to palaces with an artificial climate and a swimming pool, thousands of recipes for cooking only one meat, vicious spectacles on Internet and fishing for comrades in it, and along with that, paintings and sculptures by Michelangelo Buonarroti, Bach's fugues, Lobachevsky's formulas, Shakespeare's sonnets and novels of Leo Tolstoy, the invention of new devices and apparatus, the manufacture of various handicrafts and other artistic creativity, which is distinguished precisely by its originality and unpredictability.

Thus, development for a person to a certain extent consists both in expanding the list of the interesting, and, alas, different possibilities in relation to what is interesting for a particular person, since, for example, many from us are indifferent or incapable in relation to technology, music, painting, philosophy, any creative activity, but - happily welcome brains with peas, comics, high-speed driving on cars and mockery of their neighbors.

The variety interests include a lot of purely utilitarian, for example, the desire to conveniently furnish a living room, smash a garden at the dacha, to enchant down their own bosses, or they are completely insignificant, boiling down to reading detective stories or traveling to exotic islands.

However, the dissatisfaction inside own self-consciousness of a person requires more than the effectiveness of actions, a comfortable existence, a high position, it pushes him to something transcendent, unreal, illogical, that is, what would show to him himself and everyone around - his uncommon, having caused respect for himself.

Hence a conscious interest arises in the form of striving for everything unusual, surprising, revolting, or even frightening, such as lightning in a thunderstorm, or to such seemingly senseless exercise as mountaineering, what is being reflected in the concept the "interesting", and it comes closer to utilitarian aspirations only for the most limited individuals, but even they are capable and willing the extraordinary, finding the interest, for example, in the otherworldly, reflected in their belief in the unknown, which attracts them with heavenly bliss after death, and in life gives them a sense of superiority over unbelievers who do not know the ecstasy of faith and the touch to the miraculous and, therefore, to the very highest.

Persons opposite to them - intellectually developed and rather educated to understand many things and really understand something in their chosen field of activity, - prefer to look for the interest in something unusual, which they do not understand, but would like to unravel, for example, having made a discovery or created an invention.

So, Leonardo da Vinci has created a helicopter prototype, has wrote a still unsolved image of Mona Lisa, Franklin invented a lightning rod, Foucault - pendulum, Leo Tolstoy has written The Death of Ivan Ilyich.

If the abilities and interests coincide, the resulting effect, similar to resonance, leads a person to creative discoveries (creativity), since in this case he sometimes succeeds in finding a truly new one both in technology and in art.

Between these extremes all the other people of the world are located, the interest of the overwhelming majority of which lies not so much in the unusual, as in the sphere of surprising or disturbing them - usually within the limits of consumption of a certain mass product.

It may be fashion, politics, sports, show, games and other areas of the exposure on the person, far from high aspirations, but bringing this type of people some pleasure to, which is always associated with the influx to some extent of new information.

Along with that, in such interests and in connection with them, these ordinary people (Philistines) reduce themselves mostly not to the subjects of activity, but to objects of influence, serving, in fact, alien and, very often, selfish interests, allowing to earn on themselves every kind of rogues.

Thereby one more category of the subjects of action trying to force the others to serve their own interests comes to light and they can be designated as parasites, since their only interest is the aspiration to satisfaction of the most primitive (animal) requirements - the best food, beautiful females, domination over the tribespeople.

They replace by these primitive wants the cultural values and ethics of general behavior, hypocritically preaching to others the execution of rules and norms that are beneficial only for them, and also distracting the masses from destroying them as typical and conscious parasites, providing all new items of consumption.

Nevertheless, and these parasites, the main ones of which are the power elites, perform their role in the process of development of human communities - they annoy the public and do not allow it to fall asleep, thereby making its constant contribution to the motion of civilization.

Interest as the attraction and inclination is similar to happiness - it, when it reaches the object of its attraction, evaporates rather quickly, reaching a culmination at the stage of anticipation by possession.

As soon as he touches the desired object, then after some reflection, or even immediately, interest disappears, because of the understanding of the insufficiency of what has been achieved, since the subject of interest was originally built in the imagination, but reality always refutes this ideal image, and it becomes traversed, unnecessary or even nasty, being replaced by newfound tastes, which, nevertheless, do not exclude a return to previous interests not only by forgetfulness, but also because of the pleasantness of some memories.

Interest is similar to happiness precisely because the result of attraction always disappoints: you want one thing, but you get not exactly what you meant - the desired object of interest always slips away, that is inevitable, as the internal unsteady sensations and the fluctuating desires never coincide with perception of an external form of the object of interest with its accurate outlines, in which do not fit an internal cloud of dream.

Therefore, interest, as well as happiness, passion, love, does not find final permission, staying to the death of the person in a condition of construction and destruction of images, that is in aspiration to acquisition of new information.

The beautiful, as and the interesting, is a source of information, but, unlike the interesting, which, when addressed to it, becomes ordinary, the beautiful, attracting attention, always excites the enduring interest not only by harmoniously merging the elements of his image in consciousness, not only its stability in this harmony, but also by its eternal mystery for a person: it is possible to admire every day sunset, autumn leaves of trees, Raphael"s Madonna, though pragmatically it is absolutely senseless.

Countless forms of the beautiful exist only for the person, and they are completely objective, since they are perceived as being constructions that find a certain refraction in consciousness, and not arbitrarily produced by his consciousness, but the fusion of the elements of beingness into harmonious images in the human mind occurs only on the basis of his awareness of himself at the moments of concentration, that is, when he consciously merges his "I" with certain fragments of the environment, which is not always possible for everyone.

The beautiful has that difference from the interesting, that the beautiful always remains unchanged. It does not depend on current events, and therefore has no direct relation to process of knowledge like inquisitiveness or interest.

The beautiful can be contemplated or heard, but it is impossible to copy it - it is immediately deadened - whether it be Raphael"s paintings or the performance of Tchaikovsky"s symphony on the balalaika.

It is impossible to model the sunset into the sea or the colors of the autumn forest.

The ancient forms of the Parthenon still fascinate us with their perfection, and making changes to the ancient architectural ensembles or paintings by great artists immediately destroys their harmony.

o learn to create art masterpieces in the conveyor way still nobody managed, despite, for example, knowledge of all the rules of versification.

This fact undoubtedly indicates that the basis of the beautiful is under the other side of the current beingness, and the reflection of this "otherworldly" can only be contemplated or extracted in the form of art masterpieces at the successful contact with it, inasmuch self the existence of the beautiful in the nature suggests an idea of creation of similar, and attempts to make this really gave, however, in rather few number, unusual objects of art, emergence of which is not explain by compliance of certain rules as, for example, in crafts.

Without being crowned in most cases with success, the attempts to create the beautiful, nevertheless, get to framework of an interest or the attraction to the extraordinary, the most outstanding products of which are the emergence of such interesting as the photo, engineering, chemical technologies, bioengineering, etc. for the benefit of the population.

That is, in essence, the emergence of entire industries that accelerated the development of civilization turned out to be a by-product of the beautiful at the appropriate level of development of human self-consciousness, which, having expanded the possibilities of the population in touching to the beautiful, not only in natural phenomena, but in music, painting, verbal expression and architecture, has drew attention of the person to technical creativity also in an attempt to get closer to the beautiful.

Permanent and quite regular failures to find the rules for creating of the beautiful by the industrial (conveyer) way as it is paradoxical, allowed the person to take, as you can see, from them a certain benefit.

Interest is attracted by dissatisfaction of the person with the ordinary of existence and with oneself due to the lack of an opportunity to embrace the immensity. Exactly in dissatisfaction consists the source of the formation of his interest.

This source never runs low because it is in the eternal, developing consciousness (active), which will immediately stop in its development, if the carrier of the consciousness ceases to experience dissatisfaction which pushes him to a new one, but to bring the consciousness in the person towards a new is only capable the interesting.

However, full satisfaction consciousness in the opened or received interesting is not capable to reach owing to immensity of the new unknown horizons, opening all the time, and, therefore, the interesting.

Therefore, the destination of interest and its product - the interesting for a person is to ensure the consumption by him of new information that updates his consciousness and gives each time an impetus to the development of his consciousness.

At the same time, the opposing interests of the dualistic consciousness of man (the animal component of consciousness and the highest component of consciousness, or self-consciousness), their struggle create a constant stimulus for the development of human consciousness in the direction of its ever greater humanization, since the awareness of one's own egoism and primitiveness lays the foundation for overcoming them, which, however, never happens because it is impossible to eliminate the natural (animal) consciousness.

In society, the struggle of opposing interests of the lowest and highest forms of consciousness in the person is manifested not by the class struggle and not by the confrontation between the poor and the rich, but by the struggle of the most advanced (energetic, educated, intelligent) representatives of the dominant interests of the highest and lowest of forms of consciousness respectively, who once anyway came out of the masses.

The first ones put at the forefront altruism, conscience, mercy, the struggle for the complete harmonization of society, the second - egocentrism and elitism, considering, like animals, but consciously that society exists only to satisfy their interests.

The irreconcilability of these opposite and ineradicable interests assumes permanent fight between them during which one side or the other has to make concessions, which cannot but ensure advance of each community forward for the time being.