LIBERATED COMMUNALITY

Commentary on "The Reality of Communism" by Alexander Zinoviev and "Ethnogenesis and natural

selection" by Lev Gumilyov

The struggle between the tendency of communism and

civilization is the inevitable fate of mankind, regardless of

who will prevail in the world.

Alexander Zinoviev

ANTHROPOGENIC DISASTER

Communism is fraught with primal primitiveness, since it arises on its soil. The surrounding post-Soviet reality of

Russian society eloquently testifies to this. Having destroyed the relations of private property and the entire

sphere of their civil-legal regulation, communism, thereby, removed the restrictions imposed on it by civilization

from the primitive antisocial element, and provided absolute freedom of action in society to the relations of

natural selection. The Russian masses, seized by the riot of liberated primitiveness, destroyed all the foundations

of civilization and culture in the country, exterminated their own European elite and embarked on the path of

steady social degradation. The communist way of life created a unique situation in society when the destruction of

the country was carried out not by an external military invasion, but by the forces of its population itself. The

ultimate goal of the artificially created situation of negative selection was the creation of such a human material

that turned out to be most convenient for manipulating the totalitarian power and therefore received complete

numerical superiority in the modern Russian people. Communism has demonstrated to us through mass

experience what a person is, freed from any moral and business principles. The only goal of his life is to adapt to

constantly changing conditions of existence. Therefore, a modern Russian person is an ideal opportunist. This is

human nature in its purest form. Communism has accustomed our people to everyday ideological hypocrisy and

imitation of violent activity, turning it into a mass Communality of hypocrites and parasites. And the Russian

people readily went for it. Because this is what fits their nature perfectly. Communism created hothouse

conditions for the cultivation of the breed of Soviet man among the people. The process of social selection in our

country developed in accordance with the objective laws of the communist system as a whole. The entire life

activity of the population of Soviet society was only in an insignificant degree connected with the performance of a

business function, and therefore the priority selection criteria here are not intelligence and working capacity, but

the ability to act according to the rules of rational calculation under conditions of liberated natural selection. As a

result of such selection in society, an adequate type of ideal social opportunist with a low level of mental

development and business abilities was formed in society - colloquially referred to as a "sovok", in the theory of

real communism received the definition of "communoid". Personal arbitrariness of the leader, bureaucratic

absolutism, mass repressions, state property, ideological control, declassing the mass of the population, etc. - all

this in fact turned out to be only tools designed to suppress all potential points of evolutionary growth and

possible resistance among the people. Having played their vicious role, these means gradually came to naught in

the course of the evolution of communism, and then were completely thrown aside along with Marxism itself as

the realization of their ultimate task - the formation of a homogeneous communist mass out of the population of

Russia. The necessary result of the social experiment has been obtained, and therefore the ideological masquerade

that has been going on in Russia since October 1917 is over. The masters of Russia have shown their true

appearance. Now the post-communist government is fine to do without Soviet paraphernalia and Marxist dogmas

- using them as needed - since it rests on a reliable foundation of human material that generates a corresponding

degenerate lifestyle in society. Social guarantees of equal consumption, provided regardless of the results of the

productive activity of individuals and the widely advertised carelessness of the Soviet person regarding his future

("confidence in the future") had the most negative impact on the evolution of mass consciousness in the USSR. The

main task of the workers was unjust enrichment through the use of the maximum possible size of state material

resources and means of production for personal purposes. The performance of business duties loses its normative

significance and becomes an object of imitation, props, performance in communist society - as a side means of

strengthening the social position. The growth of the simulation of business activity, the decrease in labor

productivity and the level of professional competence observed in all spheres of the organization of Soviet society

- and, above all, in the sphere of power and management - are the result of the action of objective laws inherent in

the social structure of our country. In conditions of pure communality, the decisive factor in raising the social

status (career growth) of an individual is not his business qualities, but his willingness to act in accordance with the

principle of rational calculation - that is, to snatch the maximum available to him in his position, with minimal costs

and without thinking about the consequences ... A well-developed skill of communal behavior is not a business

ability, but a sign of mediocrity, which, thus, instinctively compensates for the lack of innate ability in the course of

the social struggle for existence. In conditions of domination of communality, the most capable careerist turns out

to be an individual who is ordinary in terms of business abilities, has a developed skill of communal life and is not

bound by moral considerations. Simply put, the most likely chance of success in life in our society is the sociable

opportunist. Individuals with a mediocre level of business ability and low professional suitability were rejected by

the productive sphere and successfully implemented their communal behavior skills in the apparatus of the party

superpower. In this way, under the influence of negative selection, the sphere of top leadership turned into a

sump, in which the waste of society was accumulating, threatening the security and preservation of the state. At

first, the communist government, in order to preserve itself, not only mercilessly exploited, but also to some

extent supported the points of personal creative growth among the subordinate Russian population. However, in

the post-war conditions of global peace all over the world, the egalitarian laws of communism began to work in full

force. The entire late Soviet period was a phase of inertial decline and sluggish negative selection, which came

immediately after the destruction of the points of evolutionary growth of the nation during the period of the red

terror. This period of gradual decay of Soviet communism looks like an era of creation only in comparison with the

current situation in the Russian Federation. But the RF itself, being anti-Soviet only in form, is in fact the logical

final conclusion of the degradation of the Soviet regime. We continue to live under the conditions of the Soviet

system, which is in a state of decay. And one of the main factors of its disintegration was the communoid human

material generated by the conditions of existence in Soviet society. In an effort to strengthen the position of the

Soviet state system through the degeneration and lumpenization of the population, the party bureaucratic

apparatus, through its own efforts in the person of the Soviet man, raised the gravedigger of this system.

"Comprehensive" care from the state, equal remuneration for labor and extremely low level of labor productivity

requirements did not contribute to an increase in the mental development of the population of Soviet society,

mired in embezzlement, corruption and complacent philistinism. Widespread embezzlement of the embezzlement

reached colossal proportions, undermining the entire economic system of Soviet society. The economy lost all

efficiency and fell into a state of complete paralysis. In the context of the outbreak of the crisis, Soviet society

began to look for a way out of this situation, but at the same time it faced the problem of mental retardation, and

not only among the ruling elite, but also among a significant part of the country's population as a whole. The crisis

of public consciousness, expressed in the degeneration of the national gene pool and the total stupidity of our

society, was formed according to the objective laws of the functioning of the Soviet social system - the laws of

communality. The dominance of mediocrity, general incompetence, social-class decay, total lumpenization of

society, decline in business activity, stagnation of scientific and technological development have become the

natural result of the undivided domination of the principles of herd in the life of our society. The trend of

intellectual degradation, imitation of violent activity, incompetence and general official inconsistency made itself

felt in the threatening increase in the number of crisis, emergency and emergency situations in all spheres of

Soviet society without exception - and first of all, in the sphere on which the entire process of its communal life

activity - the sphere of public administration. The official criteria for social selection were applied in such a way

that the ruling and privileged strata of Soviet society included people whose personal and business qualities did

not correspond at all to their leadership positions. While encouraging the principles of negative selection, an

increase in the rank of a leader meant a corresponding decrease in the level of his business qualities - a decrease in

the level of intelligence, culture, morality, and professionalism. Therefore, it is not surprising that during the crisis,

the apparatus of the party-state power of the USSR was filled with a mass of incompetent mentally retarded

opportunists, led by a group of elderly senile people. Guided in their actions solely by the principle of selfish

calculation, the duped population of the country and its idiot rulers have lost the ability to objectively perceive the

surrounding reality, adequately assess their actions and foresee their destructive consequences for the country as

a whole. Real communism is an example of what can happen to a society if a given area of government, regulation,

public safety, and social security grows to the size of society as a whole and subordinates the entire system of

social relations to its influence. A communist society arises through the growth of phenomena (phenomena) that

form a sphere of communality in any society. The phenomena of communality include: the armed forces, law

enforcement agencies, other government agencies, trade unions, political parties, religious associations, and other

public organizations. In the case of Russia, the objective prerequisite for the emergence of a communist society

was the world war and the growing role of the army communal organization, which extended the relationship of

consumer communism to the whole of society. By the beginning of the world war in Russia, everything was already

ready for the introduction in the country of a full-scale socialist regime of a purely militaristic type. In Russia, a

military-communist organization of society arose, the main mode of existence of which was centralized rationed

production and consumption. The first condition for the emergence of a communist society is the elimination of

relations between private property and private entrepreneurship in the business aspect, the transition to

centralized management of the economy and, as a direct consequence of this, the growth of the sphere of state

power to the maximum possible extent. Real communism is a system of state labor collectives, interconnected by

relations not only of coordination, but also of leadership-subordination, and therefore it is differentiated by a

system of power privileges, which is formed by the distribution of material wealth in accordance with the principle

of subordination. The degree of enrichment does not directly determine the position of the individual in the

hierarchy of Sovietism. At the same time, real communism does not eliminate the property stratification of society

that arises here on the basis of power relations. However, the main value for the individual here is not the

ownership of capital and the means of production, but the social position he occupies and the associated

opportunities for personal enrichment. Therefore, not property and the economy, but power and politics under

communism are the object and sphere of private entrepreneurship. If we do not take into account extreme force

majeure situations, the general picture of routine life in Soviet labor collectives can be described as a struggle of

petty ambitions for power and social privileges, the main mechanism of which is a continuous series of behind-the-

scenes collusion and collective reprisals against competitors. And since the dynamics of social competition in its

communal aspect, by virtue of the law of entropy, is determined by the principles of negative selection, then the

process of property stratification under Sovietism occurs on the basis of communal relations, which have nothing

to do with a fair distribution of benefits based on the realization and recognition of a person's business abilities.

Under the conditions of Sovietism, mimicry, opportunism, maximum adaptation of the individual to the herd

environment and the principles of its life ("careerism") become the way of obtaining benefits (profit). Accordingly,

it is not the realization of business qualities and an indicator of its effectiveness, but communicative connections,

their quantity and quality, here become the predominant means of moving the individual up the social “ladder”.

The basis of the life of people in a real communist society is formed by the competitive struggle for power, that is,

the struggle for access to privileges and the most advantageous social position. The arena of social selection, social

competition and entrepreneurial activity of people here is not the economy, but the sphere of the administrative

hierarchy and public power - that is, the sphere of communality. The basic relations of a communist society are

relations of communal competition. Under capitalism, the natural communal competition of people with each

other is openly recognized, constrained by business laws and regulations. In a communist society, the process of

natural competition is latent, unconscious, spontaneous and therefore especially destructive. Communism is

embodied communality in its purest form, liberated, devoid of the limitations of the business aspect. The relations

of communal competition, not limited by the external force of the rule of law or business expediency, give rise to a

steady tendency towards mismanagement, irresponsibility, impersonality, forced equalization, rejection of all

genetically gifted and outstanding above the level of general mediocrity, and ultimately - the growth of the sphere

of crime, total lumpenization of society and degeneration of the national gene pool. Real communism (Sovietism)

replaces one form of objective social inequality and exploitation with another form of exploitation and inequality.

By eliminating the form of private ownership of the means of production and guaranteeing equal satisfaction of

fundamental human needs, communism thereby transfers competition from the economy to the sphere of the

mutual struggle of people for privileges in the hierarchy of communist society. Real (that is, implemented in

practice) communism is not able to suppress such a powerful factor in human evolution, which is the struggle for

existence and its laws. It only limits their action in the business aspect of people's lives, but at the same time it

multiplies the struggle for existence in the herd (communal) aspect. The main problem of communism - the

problem of communality - was insoluble within the framework of the Soviet social system. The ways out of the

crisis of communality lay beyond its borders. The crisis of communality turned out to be fatal for Soviet society,

since in the Soviet social system there were no means of overcoming it due to the objective laws of the functioning

of this social system. The Soviet social crisis was formed on the basis of the laws governing communal relations

that dominate in the conditions of real communism. The sphere of public and state power (in other words, the

sphere of communality) is a concentrated product of the operation of the laws of communality. Therefore, the

core of the communist crisis - the crisis of communality - becomes a crisis of power, a crisis of the management

system, or, in other words, a crisis of statehood. The communal crisis also caused the crisis of the official ideology

of power and the spread of anti-state nihilism among the population, which destroyed the sphere of Soviet public

consciousness. That is, the communist crisis (as opposed to the capitalist crisis) is not economic in nature. The

crisis of communism is a crisis of communality, which manifests itself as a process of progressive lumpenization of

the masses of the population and the disorganization of all spheres of life (including the economy), but especially

as a process of disorganization of the spheres of state power and public consciousness. The Soviet crisis,

characterized by an inexplicable increase in the number and scale of emergencies in various spheres of life, was

the result of the manifestation of these objective laws that set the tone for the evolution of Soviet society. The

essence of the communist crisis is as follows:

I. The business aspect of society fades into the background of social life, while the dominant position is occupied

by the communal aspect, in which competition between individuals loses its economic character and appears in its

original form as a struggle for existence, power superiority and social privileges;

II. The objective laws of communism - the laws of communality (the laws of natural selection), at the peak of the

rise of the evolution of communist society, acquire an all-encompassing significance and begin to determine the

nature of the life of the entire social organism, including the organizations of public and state power designed to

regulate their action.

III. The dominance of the laws of communality leads to the predominance in society of the tendency of negative

selection of human material, the decomposition of the class structure of society and the lumpenization of the mass

of the population, to the simplification and disorganization of the ties of the social system; under the influence of

the liberated laws of communality, the process of disorganization of society, starting on its "lower floors",

gradually reaches the level of the leading centers, leading first to the paralysis of the social management system,

and, as a consequence, to the paralysis of the life of society as a whole.

PRIMEVAL FUTURE

The phenomenon of clannishness or nepotism, which arose on the basis of tribal ties, is inherent in any type of

social structure. On the one hand, nepotism is the natural result of people's struggle for self-preservation,

procreation and improvement of the conditions of their existence, on the other hand, it becomes a way of

selection, maintaining the quality level of the Communality and protection from the penetration of defective

elements. In a civilized society, clan-tribal ties are of a hidden nature, because they are here limited by the laws of

the business aspect, mainly by the need to increase labor productivity in conditions of market competition. And

only in the conditions of the total destruction of the civilizational foundations (statehood, law, economy, culture)

and the continuous dominance of communality, clan ties can again acquire an all-encompassing character and

absorb the entire people, transforming it into a corporate-clan system. The clan principle of organizing the people

creates an impassable barrier not only between the upper and lower social strata (turning them into closed

castes), but also between social groups of the same level. The people here, although they represent a

homogeneous integrity, are actually socially disunited. Society is extremely atomized. The communist social

system is not a political state. Statehood here is the property of the criminal Communality of clans and mafias,

organized into a corporate-clan system, whose interests in the outside world are represented by its ruling elite.

This ruling syndicate of mafias is forced to disguise its primitive essence and imitate the external signs of political

life by virtue of the fact that it is forced to enter into relations with really acting political states in the international

arena. Any social association in Russian conditions, regardless of the nature of its activity, is in form a mafia-type

structure, within which clan-tribal relations prevail, built on the principles of isolation and mutual responsibility.

The phenomenon of nepotism under the conditions of post-Sovietism embraced the entire population of Russian

society. The life activity of society is stabilized by its ruling regime within the framework of this phenomenon,

acquiring the character of the deepest stagnation. Since the official aspect of communality has been brought into

full compliance with its spontaneous aspect, the system of power itself recognizes and encourages the mafia

principles of organizing society. The tendency towards mafia-tribal structuring of the sphere of power of our

society, masked by communist phraseology, was ascertained by independent researchers back in the Soviet period

of its evolution. The dominance of the communal aspect in the process of structuring enterprises, organizations

and institutions served as the reason for the spread in the business aspect of Soviet society of such negative

phenomena as corruption, careerism, "blat", protectionism, mutual responsibility, hack, fraud, and the like. In the

midst of a riot of communality, mafia ties have become the main way of organizing post-Soviet society into a

massive corrupt system. The real vector of the historical evolution of post-Soviet society is in stark contrast to the

officially declared goals. In the conditions of the dominance of communality, the predominant trend in the

historical evolution of Russians was the tendency towards their degradation into a future primitive state. It

manifests itself in an extraordinary strengthening of the communal-clan principles of social organization. The

initiative in the evolution of the people was taken by criminal mafia associations, the ties in which are similar to

the ties that developed under the conditions of the primitive communal system. The organizational basis for

associations of the mafia type is formed by the institution of the family or tribal Communality, which in the post-

Soviet conditions of the riot of communality has manifested its most authoritarian and archaic features. The life of

broad strata of the population in Russia is universally structured by such communal cells and communal ties, the

primitiveness of which creates a false impression of monotony and disunity for an outside observer. Since this

aspect of Russian life is only indirectly related to the business sphere of society, it falls out of the field of vision of

sociologists and therefore is not taken into account by them. Clan-family ties have become the only means of self-

defense for people in an open riot of communality. Legal protection against arbitrariness is guaranteed only to

members of certain corporate-clan communities. People who are members of mafia associations form the ruling

class of Russia. A part of the population outside the sphere of clan and tribal ties is simply doomed to be hostages

of this mafia system. The strata of the population with a high level of business activity, public consciousness and

civic initiative, in principle, threaten the undivided domination of the nomenklatura mafia. Communism, being an

objective embodiment of the laws of the herd, in its aspirations for total domination over society was extremely

hostile to any manifestation of evolutionary growth. As a result of the policy of compulsory egalitarianism

implemented by the communists, the country was filled with a mass of the Russian population, the main part of

which is a specifically Soviet type of personality - the communoid, which began to determine the social type of the

Russian people as a whole. From a sociological point of view, human material, adequate to the Soviet social

system, for the most part represents a type of social individual with a low level of business ability and a highly

developed instinct for communality. The power of the party bureaucracy, based on the imperative principles of

domination-coercion, gave preference to just this kind of people as the most convenient and adapted for its

authoritarian manipulations. By the hands of the insurgent lower classes of society, the communists carried out

the genocide of the European elite of Russians and physically exterminated the civilizational type that served as an

obstacle to the establishment of the Soviet regime in Russia. During the communist genocide, the Russian

European type practically disappeared from the historical arena. The Russian communoid gained numerical

predominance in Russia and began to determine the face of the Russian nation. With the help of mass reprisals

and false propaganda, the communist repressive apparatus was able to subjugate the communal masses to its

power and create in Russia on this basis an updated form of serfdom, which existed here for more than half a

century. Under the communist system, authoritarian statehood expanded to the maximum possible extent and

became the sovereign ruler of society, reached its peak of development, exhausted its potential and followed the

path of evolutionary decline. Russia found itself in a historical trap, for the communal (communal) way of life,

which the Russians declared the "special" historical path of their country, eventually led them to an evolutionary

dead end. What is happening with Russia now is the logical ending of its history - the degradation of an exhausted

statehood. From the once living organism, only its inactive skeleton remained. This social structure defines as a

corporate-clan system created by a set of connections between mafia associations of the communist bureaucracy.

Capable only to imitate real management activities, this corporate-clan system parasitizes on the plundering of

natural resources and the exploitation of property acquired during the communist period, leaving the mass of the

population to their own destiny. It is likely that the final disintegration of the Russian statehood will reveal the

obvious inability of the communoid population of Russia to transform its social system in accordance with the

requirements of the time and will entail the death of the country. This is quite likely, because the Russian people

are adapted to existence only within the framework of pure communality and cannot reproduce the relations

characteristic of a society with an efficient economy and legal structure of statehood. So, the communist

authoritarian government in Russia is a product and a concentrated expression of the communal way of life of the

Russian people. The communist system of power is reproduced here by the process of the life of society, that is, it

is established by the people themselves. The Russian people are not so much a victim, but an accomplice of the

government and an accomplice in all its crimes. The historical fate of Russia is a classic example of the evolution of

a social order based on the principles of communality. This kind of social system gives rise to a corresponding form

of organization of power. To limit the tendency of negative selection in a society based on the principles of

communality, a governing organization with unlimited authoritarian powers is required. Therefore, the history of

Russians as a people of the European periphery has been and remains the history of primitive authoritarian state

power (and not economics or religion). Each step along the path of enslaving the population of Russia was

accompanied by an increase in the number and expansion of the powers of the bureaucracy. In the course of its

evolution within the framework of the Russian social system, the bureaucratic mafia turned into a privileged caste,

which regards the subject society as its colony and object of predatory exploitation. In order to retain power, it

strives to destroy its competitors - all points of evolutionary growth in the environment of the subordinate

population, as well as to eliminate any prerequisites for their emergence. Power here purposefully destroys

science, industry, culture, social infrastructure, etc. spheres. Thus, it eliminates any opportunities for the country's

progressive development and deliberately directs the people along the path of degradation to a primitive state.

The power in Russia has purposefully exterminated or brought to the brink of extinction all those categories of the

population that, by their aspirations, expressed the tendency for the progressive development of society. In Russia,

the phenomenon of the evolution of power has arisen, which has not previously been observed in any country in

the world. The conspiratorial factor in the emergence and destruction of the communist system is not decisive.

The development of the communist system revealed the general dialectic of social evolution. The progress of

Soviet society inevitably gave rise to a process of increasing reproduction of its inherent contradictions. The

shortcomings of Soviet society, which are now receiving such close attention, as well as its achievements, which

are now not customary to mention, have one and the same aspect of their genesis. For the mechanism of social

crisis is formed by the same evolutionary processes that previously ensured the progress of society. The norms of

the life of a communist society, in their extreme expression, pass into their opposite and necessarily give rise to

deviations from these norms. The elimination of private property did not save Soviet society from the competition

for existence. On the contrary, having lost the limitations of business expediency, communal competition among

people has intensified many times over, has assumed a destructive, chaotic and uncontrollable character, dragging

the entire society into the anarchy of an all-embracing crisis and subsequent catastrophe. The coalescence of

power and crime, the mafia nature of government, the total criminalization of society, the intellectual and moral

degradation of its population - all this is the natural finale of the evolution of the communist system, and not the

result of a single conspiracy of bureaucrats and corrupt officials at the top of the Soviet regime. The very

appearance of these bureaucrats and corrupt officials in the ranks of those in power is a direct consequence of the

objective laws of the functioning of the communist social system. However, the principles of herd (in other words,

communal) life activity are not unique features of an exclusively Soviet social system. They are universal, because

the desire for a herd way of life is inherent in the primitive, instinctive nature of man.

SELECTION LAWS

The struggle for existence has a positive direction in terms of selection only in conditions of isolated living, since

under these conditions it contributes to the predominance of individuals with an extreme trait, the accumulation

of useful genetic qualities in human material and the subsequent rise in ethnic development. Upon reaching a

certain limit of demographic growth, natural selection takes the opposite direction, acting as a negative,

simplifying and stabilizing factor of development, and in the case of its unlimited influence - as a factor of socio-

cultural degradation and biological degeneration. The natural consequence of the domination of the principles of

communality in the sphere of action of the sexual form of selection and sexual preferences is the reproduction and

progressive numerical growth of mediocrity among the population of society. The prevailing natural selection in

the social system rejects all carriers of extreme traits that go beyond the average type, and contributes to the

simplification of the structure of human unification, taking a negative direction. This selection process in different

social conditions takes on a different camouflage, while maintaining its regressive trajectory unchanged. The

selection process in the communal aspect of society takes the form of behind-the-scenes collusion and collective

reprisals against competitors. And since natural selection is aimed at adapting a species to the environment, then

the struggle for existence in conditions of communality becomes a factor that prevents the formation of new

forms. In the struggle for existence, the fittest wins. The average individual is most adapted to the conditions of

communality, in other words, mediocrity. The results of natural selection under communal conditions speak for

themselves. Rare, outstanding individuals from the general mass, as a rule, are defeated in the struggle for

existence when they are opposed by a multitude of mediocrity, united by a single desire for self-preservation and

social domination of their personality type. The purpose of the communal life of each individual is to achieve the

maximum level of consumption through competition for the most advantageous social position, and with the

minimum amount of costs. In human society, in fact, only the adaptation of the individual to his communal

environment is valued, while the rest of his qualities (business, moral, etc.) are of secondary importance and are

not necessary to maintain his viability in the routine conditions of communality. Individuals with signs of anti-

communality play leading social roles only in an extreme situation, when the task of ensuring collective security

requires the manifestation of extraordinary abilities and the limitation of the laws of communality. In such cases,

the policy of the communal majority towards the representatives of anti-communality is to exploit the abilities of

these people, hiding behind the camouflage of moral values. And, conversely, in a stable situation of inertial

decline in society, representatives of anticommunality are crowded out, who in their actions go beyond the

framework of communal norms of behavior. At the same time, the dominant position in it is occupied by persons

who, from the point of view of communal norms, are considered the least deviant. The process of life of a society

has an obvious character of selection (selection) of its human material and the elimination of individuals who do

not meet the prevailing selection criteria. An individual who has not mastered in the course of his communal life

the social rules of natural selection, in other words, the laws of communality, is doomed to constant conflicts with

his social environment and defeat in the struggle for existence. Communal relations are governed by the following

laws of communality: the law of coordination (mutual competition-adaptation of individuals) and the law of

subordination (differences between individuals on the basis of leadership-subordination). Communal relations are

realized as relations of an individual to a group, relations of individuals within a group, and relations between

groups of individuals.

1. The law of subordination. The group strives for complete control over each individual included in it. In

turn, the individual tries to weaken his dependence on the group as much as possible and increase the

group's dependence on him. The degree of the individual's dependence on the group has a steady

tendency to increase, and the degree of the individual's independence from the group tends to decrease.

The degree of an individual's independence from the group is directly proportional to the position he

occupies in its internal hierarchy. Personal freedom in a communal environment implies the ability and

ability of an individual to influence the life of other individuals, their groups and society as a whole, that

is, his ability and ability to be a subject of power, and not just an object of its influence - in other words,

his ability and ability to be a subject of politics or political law. Accordingly, power relations differ into two

general types (types): authoritarian and legal. Authoritarian relations are characterized by a tendency to

strengthen communality. Legal relations arise simultaneously with the tendency to weaken communal

ties - to the independence of the individual from other individuals, their groups and society as a whole. In

the process of the division of labor, the emergence of private property, economic competition and class

stratification, a person learned to distinguish his personal rights and interests from the general goals of a

communal association. Consequently, the main factor stimulating the development of civil law relations in

society is the business aspect of people's lives. Since legal relations act as the negative side of the

phenomenon of communality, insofar as they can be defined as anti-communal. Two different types of

communal relations give rise to the corresponding types of communal systems, which are characterized,

respectively, by either authoritarianism or expediency of connections. Authoritarianism presupposes the

unconditional nature of the norms of behavior; the expediency of the norms of social regulation - as well

as any regularity - presupposes the existence of a causal relationship or conditionality. Legal relations are

the essence of relations of power, conditioned by mutual obligations; authoritarian relations are relations

of power based on the unconditional right of unilateral coercion. Legal and authoritarian relations realize

the corresponding types of political power. Authoritarian power is exercised by imperative orders; the

main way of exercising legal power is an agreement (deal, contract) of the parties. The task of the

authoritarian government is to ensure the interests of the leadership at the expense of the subordinates.

The task of the legal authority is to ensure the consent of interests (balance of rights and obligations) of

the parties in conditions of cohabitation. Thus, the development of the business aspect contributes to the

emergence of civil law norms, which, in turn, become the objective basis for the emergence and spread of

political democracy relations.

2. Coordination Law. Intragroup power relations are distinguished into the relations of subordination

(leadership-subordination) and coordination (competition-subordination). The leadership of the group

expresses the interests of the group as a whole as a single communal organism, is an official form of

recognition of the fact of spontaneous communality and is a concentrated product of the operation of its

laws. The rules by which people are promoted to leadership positions and act in the field of leadership are

developed by society itself as a result of the aggregate behavior of people in accordance with the laws of

communality. Relationships of subordination (leadership-subordination) are governed by the rule,

according to which the leader, by virtue of the basic law of herding - rational calculation - strives for

personal independence from the collective will of the group and for the maximum dependence of the

group on it. The leader seeks to concentrate in his hands all the power over the group subordinate to him

by culling his potential competitors out of its members. Consequently, the leader cares about the

interests of his subordinates and the interests of the cause only to the extent that this helps to preserve

and strengthen his power. In turn, the guided group, by virtue of the law of coordination (mutual

competition-adaptation of individuals), strives to prevent the strengthening of the leader's position and

subordinate his activities to their interests. Intra-group coordination relations are governed by the rule of

mutual obstruction. It manifests itself in the individual's desire to weaken the social position of his

competitor, to prevent strengthening (if it cannot be weakened), to minimize the strengthening (if this

cannot be prevented). A competitor for an individual is another individual who surpasses himself in

importance in the eyes of others. In such a case, the individual, as a rule, makes every possible effort to

weaken the position of his competitor by causing him the maximum possible damage. The desire to

belittle any outstanding phenomenon to the level of one's own mediocrity is a natural policy of most

people in conditions of cohabitation, dictated by the aspirations of their mutual adaptation. Murders,

violence, insults, slander, betrayal, denunciations, intrigues, envy are in fact not something exceptional

and out of the ordinary, but a routine and natural expression of coordination relations in a communal

environment. The consequence of the correlation between the principles of subordination and

coordination is a tendency towards the convergence of the spontaneous and official aspects of

communality, the result of which is a general alignment (averaging) of the intellectual potential of the

group, a narrowing of the possibilities of its evolutionary growth and its social degradation.

OVERCOMING COMMUNALITY

The driving force of the laws of communality is based on a person's instinctive desire for self-preservation, his

maximum adaptation to the environment and improvement of his living conditions. In his actions, a person, first of

all, is guided by the principle of personal interest (benefit) or, in other words, reasonable egoism or rational

calculation. The principle of reasonable egoism is the basic social law. The rest of the laws of social life are its

special case and are derived from the fundamental principle of rational calculation. In accordance with the

principle of egoism, a person does not act to harm himself, avoids deteriorating the conditions of his existence,

gives preference to better conditions. This desire determines the majority of actions performed by people. In order

to achieve consumer comfort and personal safety, people strive to take the most advantageous position in their

social environment. For the level of comfort and safety of a person is determined by his position in the social

hierarchy, his maximum adaptation in the social environment and the degree of his social protection from

communal competition, which in turn determines the degree of his attractiveness as an object of preferences of

other people. Therefore, people strive to achieve consumer comfort and personal safety by any means and means.

And in this zeal, people have to be limited by compulsory norms of behavior. The norms of human behavior (law)

and the organization of normative control (statehood) arose as a phenomenon of primitive herding (communality)

in order to limit the elements of natural selection. Statehood and law contain not only a socio-economic, but also a

deeper, ethno-communal aspect. In the course of socio-economic development, communal relations did not

disappear, but only faded into the background of people's lives, giving priority to the business aspect. The

communal relations of coordination and subordination are imprinted by the circumstances of place (climatic and

geographic environment) and time (stages of ethnic and formational development). Communal relations serve as

the basis for building the entire system of social relations. Communal relations are governed by the laws of natural

selection. Manifesting in conditions of cohabitation of people, the laws of natural selection take the form of social

rules, which are subject to human life in its communal aspect. The rules of communality are largely instinctive in

nature, are hidden by a disorienting camouflage of false behavior and therefore are not recognized by people at

the level of objective knowledge. The individual learns them independently in the process of personal adaptation

to his communal environment. The set of laws that govern communal relations forms a kind of “herd instinct” that

is rooted in the psyche of most people. As such, the laws of communality are constantly reproduced in the process

of social life. In the communal aspect of their life, individuals form communal groups, which differ into simple

(primary) and complex (consisting of simple, derived from primary), as well as official and spontaneous. For

example, nationalities are among the complex communal groups of the spontaneous type. For the purpose of self-

preservation, any spontaneously formed communal group must be transformed into a hierarchical system and

distinguish in its environment special phenomena of communality, coordinating all units of the group relative to

each other and the group as a whole relative to the external environment, that is, performing the function of

power and control. That is, the communal aspect of society or, in other words, communality is formed by the

relations of coordination (adaptation and interaction) and subordination (domination and subordination) in

conditions of cohabitation. In conditions of cohabitation, people are simply forced to limit each other's freedom of

will: on the one hand, to create authorized collective management bodies, delegating to them part of their natural

right to free will, on the other, to develop means of self-defense against arbitrary power. Outside the sphere of

social existence, the only possible natural human right can only be the right to free will. Moreover, freedom in the

natural environment is always synonymous with danger. The arbitrariness of natural selection reigns here, making

the right to life and freedom an illusion rather than a reality. In fact, freedom for a person begins where the need

to fight for existence ends. The kingdom of freedom lies on the other side of the slavery of necessity. Only by

limiting the laws of natural selection, and subordinating his natural right to free will to the general interests, a

person acquires in return a number of freedoms guaranteed by society in the person of its power. The institution

of law emerged simultaneously with the institution of state power. In their origin, they are inextricably linked and

mutually condition the existence of each other: the authorities that impose on their subjects the obligation to act

within the framework of the laws established by the state, in order to preserve society itself, must comply with

obligations that guarantee a number of inalienable natural human rights. Therefore, the norms of social behavior,

on the one hand, are a form of social coercion, on the other hand, they are in the nature of a collective agreement

and are designed to maintain a balance of rights and obligations in society. Moreover, compulsory norms of

behavior, designed to limit the operation of the laws of natural selection, and the authorities that establish these

norms, arose in the human herd long before production relations began to take shape in it. The norms of behavior,

primarily the norms of criminal law, were invented by people as a means of protection from their instinctive

nature. The formation of a ready-made society from a primitive herd was a process of curbing man's animal

egocentrism. The predominance of business principles in the organization of society allowed a person to escape

from the control of the laws of natural selection and transformed a traditional Communality into a civilization

capable of non-biological progress. The emergence of the production aspect in people's lives was simultaneously

accompanied by the repression of instincts - natural factors of their behavior. In the existence of each person,

groups of people and society as a whole, two aspects can be distinguished - business and communal. The business

aspect of society is governed by the action of business (economic) laws that ensure the progressive nature of the

evolution of society, and the communal aspect is governed by the action of laws that manifest themselves in the

course of the evolution of the organic world. Each long-lived collective in the business aspect of its life forms a

system of industrial relations, and in the communal aspect - a system of communal relations. These communal

relations are conditioned by the needs of establishing communicative ties (cooperation, rivalry, leadership,

subordination, communication, entertainment, learning) in conditions of cohabitation. And if the business aspect

of the life of society is regulated by special laws of socio-economic development, then the nature of the formation

of society in the communal aspect is determined by the general laws of organic evolution - the laws of natural

selection and the struggle for existence. The laws of natural selection in conditions of cohabitation of people are

manifested in the form of rules of behavior that govern their relations in the communal aspect of existence. Its

laws form the basic mechanism of everyday life. A natural consequence of this struggle is the constant

manifestation of the cruelty of people towards each other - in the form of psychological and physical violence. In

conditions of communality, when the population of the enclosing territory becomes sufficiently dense and

numerous, individual individuals enter into competition with each other to maintain and improve their social

position. Here it should be emphasized that in conditions of cohabitation, people are forced to enter into a

struggle for existence no longer with natural conditions, but with each other, as a result of which an individual who

is most adapted not to his natural habitat, but to his communal habitat, gains predominance. surroundings. Thus,

under conditions of communality, the driving form of selection, which in natural conditions gave an advantage to

the carriers of extreme traits, is replaced by a stabilizing form of selection, when the action is directed against

individuals with extreme deviations from the average norm, in favor of individuals with an average severity of the

trait. In the conditions of a person living in society, adaptation to the environment is expressed as a tendency

towards mediocrity and culling of all individuals outstanding beyond the general average level. The main

conclusion: the objective tendency of natural selection in conditions of communality is the tendency towards

prevailing negative selection, mediocrity, homogeneity, simplification, degeneration as an adaptation of the

species and the individual to the environment - natural and social. The human animal brings into its intraspecific

relationships the modes of interaction of species that are common in the rest of the animal world. Man is a herd,

that is, a communal animal. It maintains its existence in its natural habitat through cooperation with its own kind.

Exchange of information, division of labor, mutual exploitation and cooperation in living conditions is the inherent

way of the human species to struggle for existence in its environment. The state of any society as a social system

can be characterized from the point of view of the dynamics of the selection process taking place in it, during

which the system spends excess energy, striving to restore equilibrium with the environment. The universal

regulatory mechanism of selection (selection) affects the processes of preservation, growth and destruction of

social systems. Each act of social selection represents either the accumulation of energy and the structural

complication of the social system (its evolutionary rise), or the waste of energy and the structural simplification of

the social system (its evolutionary decline). That is, this process has both positive and negative trajectories. At the

same time, in the social system, due to the general principle of entropy, the tendency of negative selection

objectively prevails. The business (economic) aspect of society, which accumulates manifestations of

anticommunality, becomes a factor of positive selection. Anticommunality includes everything that is hostile to

herding and its laws, which prevents their dominance in the complex of social relations and contributes to the

formation of personal consciousness in a person. Representatives of anti-communalism are characterized by a

critical attitude towards the existing structure of social life and a desire to change the inertial state of the

surrounding social environment at any cost. The anti-communal multitude creates that social culture that becomes

a factor in the progress of the human species as a whole. The rise or fall of the evolution of any human association

depends on the degree of influence of representatives of anti-communality on its life. If the drives of our species

were directed exclusively and only at adaptation to the surrounding environment, then primitive mankind would

never have gone beyond the limits of its ecological niche, reaching the border of adaptation to living conditions.

Therefore, any social innovation is implemented, overcoming the fierce resistance of the surrounding inert

environment - both natural and communal. The idea of progress, directed towards the future, is by definition a

criticism of the existing order of things. There is no progressive apologetics. Historical experience shows that the

achievements of social progress have become reality not thanks to the support of the masses and the

encouragement of the authorities, but rather, on the contrary, in spite of their desire to preserve the habitual skills

of communal behavior and attempts to suppress the points of anti-communal resistance. The increasing

complexity of the social system is the result of the struggle for the existence of a small number of carriers of the

anti-communal imperative of behavior against the communal environment. In turn, under conditions of structural

complication and the achieved population density, natural selection causes a decrease in the dynamics of

development and a further evolutionary decline.

GENERAL CONCLUSIONS

So, a person in modern society, just like his primitive ancestor once, is subject to the laws of speciation. We are

talking about the most diverse forms of natural selection - driving, stabilizing, sexual, etc. The type of person

prevailing in society is determined by the selection taking place in the human material of society, when people

with certain innate qualities are encouraged, while the reproduction of people with other qualities is in every

possible way hindered. The struggle for existence in conditions of cohabitation of people in an organized society

(in other words, in conditions of communality) forms the meaning of a person's social life, regardless of the

method of its artificial normative regulation. The social norm imposes a restriction on certain volitional actions

and, in fact, punishes people for their innate qualities. This would seem unfair. However, there is a sense here. In a

person, when he makes a choice in favor of certain values, heredity speaks for the most part, and not some

objective rational considerations. The law, or more broadly, the state, act in this case as an instrument for the

selection of human material. The purpose of such an artificial selection is the upbringing and social predominance

of a certain type of personality in accordance with a predetermined system of values. Which of the selection

tendencies - progressive or regressive - will prevail in society depends on the outcome of the confrontation of

forces defending certain values in life as conditions of their existence. The question of establishing in society one

or another system of values as the dominant one is a question of victory or defeat of the forces corresponding to

them in the struggle for superiority. Further selection of human material is made based on the criteria of the

prevailing value system and dominant social relations.

Vladimir Budarin. November 2021