скачать книгу бесплатно
Monotonous man. Zeref
Almaz Braev
Terrorist attacks have become more frequent in Europe. In this book, you will understand why this happened. If you put a glass dish with boiling water in cold water, the glass dish will crack. Similarly, monotonous people cannot immediately understand a complex civilization. Of course, any monotony can be used. The monotony of these people is used by the special services
Monotonous man
Zeref
Almaz Braev
© Almaz Braev, 2022
ISBN 978-5-0053-1815-2
Created with Ridero smart publishing system
Content
Introduction
According to the biblical story, there was a wonderful life in paradise. Adam and Eve lived well for many, many years. According to the Bible, the first people lived for a thousand years. They might have lived forever. But then modern humans would not have been born. This happened because a serpent crawled up to the first woman of mankind and persuaded Eve to eat an apple from the tree of knowledge. Eva gave an apple to her husband. And they both saw that they were standing naked in front of each other. They saw the world.
The subjects discussed in this book also lived in their traditional world as the first people. They were not like the first people, but they were their copies in the way of life. The only thing they learned was a shame. Then they came up with their traditional morality. In every other way, they resembled the first people of this world. The whole world is made up of almost monotonous people. Whether this is good or bad, you will now say.
On the one hand, monotonous people are not aggressive and not dangerous. They will welcome you as guests. You will be pleased with their hospitality. On the other hand, monotonous people do not stop fighting with each other, as if they have just been banished from paradise. In fact, paradise or a quiet life is lost in this territory when there are too many monotonous people. After all, the tradition of all peoples stands guard over their relatives. But time passes, and all people do not have enough of all the necessary goods. Therefore, conflicts begin among monotonous people. There have been conflicts among the Zerefs before. But today, when technology has reached all corners of the earth, all the Zerefs seem to have eaten the apples of paradise and become sick. They have become selfish. However, as God himself, their tradition and morality taught them to be good collectivists. As already mentioned, if a glass of hot water is put in cold water, it will explode.
Similarly, the Zerefs, when confronted with a technological civilization, become aggressive and attack. Special services take advantage of the Zeref aggressiveness for their purposes. Every time a snake crawls up to the monotonous people and whispers information in their ears, they turn into rebels.
Chapter I
The time has come
The time has come to show that each individual man tradition is the involuntary despot, and the crowd is scurrying around him on the street, potentially ready this new authority to obey: to obey his decree, to fulfill orders, to respect even appearance, for showing off, for money, for the opportunity, for the haughty or arrogant style of communication, in general, to meet “on clothes”.
It is time to explain why Western-style democracy differs from generic democracy or free-thinking and choice in traditional society.
It is time to convince that a purely ethnic path without admixtures of “paths” of other ethnic groups (in this case, more reflective groups), together with real local and potential Führers, can destroy the entire people, without bringing it to the desired level of the notorious democracy.
The time has come.
Taboo: Some people were tabooed from birth, such as chieftains and priest-chiefs who were descended from the gods and received magical powers from them. Everything the chief touched was considered taboo to others because of the danger to the common people. Several transformed taboos entered into the form of various ideas, customs, values, and norms in morality, religion, law, and everyday life of people being a product of the life activity of primitive man during historical development.
“Wundt calls taboo the oldest unwritten legislative code of mankind.”
Z. Freud
But legal law, we will immediately note, arises from active activity to curb the egoism of the subjects of the dispute. In this way, legal law differs from “innate” relations, or market law and citizenship differ from generic ethnic taboos. To understand, and in some cases to circumvent the law, the new citizen begins to cheat. This gives an impetus to anti-social, anti-civil, and criminal creativity. At the same time, blood relations are almost impossible to avoid. And to fit even the highest relative to the order, for this is the punishment of the ages-the holy order, the order of the ancestors, if you will, the violation of which leads to disregard, the fall of authority, damnation, and punishment. Therefore, the pagan is an ascetic, a man of discipline, a model of loyalty and order, and he has no other choice. So, there is no other fate. He is so submissive to her. Out of this obedience and discipline comes the concentration of power on a massive scale. A hierarchical cult always grows out of this in the future. If there is no external aggression and disaster, there is a high probability of establishing despotism in this place.
At the moment when the unscrupulous, usurped power elite manages to get out of the internecine struggle or repel external aggression, it cancels generic democracy, and none of the so-called common people dare to express their disobedience or doubt. They do not strive for this according to traditional culture. They are not usually protesting or being indignant. If there is any denial of the supreme willfulness, it is done silently, by passive sabotage, and even earlier-by migration. We are talking about a clean, unadulterated primitive environment. People of the genus are used to the hierarchy. Therefore, any cult that arises comes from this habit. In other words, they recall the first taboo altogether. And whether it is a leader, a living leader, or a primitive authority as a cult, it does not matter.
And Fraer?
The representative of Western civilization, the Refag is worth out of this and likely will always break down. He is by himself, a kind of gourmet, a consumer of life. He is much more flexible, situationally adaptable, in some cases tolerant and indifferent, in some – an extreme dogmatist and fanatic when it comes to profit, and sometimes just an impersonal hypocrite. Refag fryer was formed in an environment of trade and exchange, disasters, and wars, when there were large transactions and mass movements of people beating and killing each other. From generation to generation, he managed to trade, and at the same time, the Zerefs killed each other.
Most importantly, he was the first or one of the first to enter a strange city without a gun. So, tolerance came from a need and the development of knowledge among the trading elite. And for the mass of the bourgeoisie, tolerance came with the spreading blood, a religion that took the place of a good psychologist and a comforter in the ocean of despair and blood.
The motive for pity and compassion among the pagan masses was terror. The horrifying mass death – from war, disease, genocide, and epidemics-has led to reasoning and reflection. Then the monotonous man began to think. However, there was some reflection among primitive hunters. The first criticism, but not self-criticism. Zeref’s concern extends only to blood relatives, while Refag’s concern extends to complete strangers. However, these people see profit first. And the Zerefs only see their enemies. So, mass tolerance came along with mass disaster.
The religion.
Religion became the institution of pity and directed the search for a way out for human anxiety not outside but inside. Although conscience is associated with more ancient layers of the psyche, the mass conscience of the people began to be expressed through their religion. Therefore, Nietzsche called conscience aggression directed not outward but inward. Conscience and morality are the internal ideology of civilizations. The loneliness of the pagan is expressed not so much in internal insensitivity, somewhere and callousness to “not their own”, to non-relatives by blood, and outwardly ascetic behavior, but in the multiplicity of his pagan gods – someone of the spirits of the ancestors, who would be responsible for his actions. On the contrary, being a collective of relatives, they also probably maintain in his mind that he is the crown of nature. Can do what leads to the good of his family, clan, tribe.
Moral standards.
Moral, social norms – moral imperatives; requirements of a certain behavior based on the ideas accepted in society: about good and evil; about due or impermissible moral norms regulate the internal behavior of a person dictate an unconditional requirement to act in a particular situation this way, and not otherwise. Moral norms are fixed in the commandments and other forms of ideas about how a person should act.
The pagan is very dependent on the existing atmosphere of his morals. Even if there is still a traditional aesthetic and culture in the household discipline with a rush of other ideas, it still obeys the circumstances of the environment. Any modern ideology with its guidelines begins to take its place in his mind. The greater the influence of other traditions and cultures, the more he is forced to think, choose, separate, vary, and maneuver. He will choose the strongest of the ideas – the most profound culture. Among the modern trends, if he is sufficiently competent and has sufficient norm of reflection (and hence of the forecast, but this seems). Or he will leave, will search in the developments of the history of his people – will fall into the archaic (Zeref) this will not be anything unusual, on the contrary, it is normal to fall into the past. If circumstances, and in this case, this circumstance is power and privileged life, power goes only to those Zerefs who have penetrated, imbued with a different culture, this forced them to further develop a copyist, there is a serious reason that the tribe or its people will suffer. A leader and dictator can afford to experiment. But only a strong leader. He forced his fellow tribesmen, his people, to change their habits. Complex and large categories of another civilization pull Zeref out of the family, blood-related community; now he is experienced, cunning, and learned to evaluate and sell, almost like a Fraer, and rapidly, but the people themselves are not yet ready for speed. And it is subject only to large nations, their culture, behavior, where the largest “nation” is now a world nation. The leader becomes the reformer of the people and, therefore, the last dictator. Thus, leaving not from consciousness but from the village by blood and kinship, Zeref found himself in an alluring, brilliant unfamiliar city, flooded with strange people. They behave differently than people of his circle, his culture, his relatives. He wants to be equal to these new people. He would like to become a citizen and a citizen of any city in the world.
Therefore, the ideology of modern religion is competition.
The multiplicity of market actions of the elite does not deprive it of its old experience. The market leads to wealth at the expense of relatives and the flourishing of a few select families. The market creates a corporation of relatives, and only close-knit families can compete. That is, it is a favorable environment for the clan. It is a natural corporation of people united by blood. This is the reason for corruption among those people who cultivate traditional relations. Each family becomes a corporation. If it is a large family, then a large corporation is much more successful than urban singles. Even cultured citizens can’t compete with them. Traditional people can only compete with similar people, just as a civilization can compete with a civilization. These are the conditions of modern confrontation. It is a struggle of cultures.
In this case, the nation can resist the nation.
And its cultural and technical achievements. Specialists can stand up to specialists. Motivated specialists are superior to greedy and automated relatives. Trade civilization takes over. People are divided into families – the main and simple. There is no state as such, but there are families of rulers, managers, and families of other people. Just like under feudalism. Therefore, the strategic task of civilization- the mobilization of all its resources- mobilizes only a narrow circle. The whole point is that the modern market civilization on the land of traditional culture and morality, on the territory of the “ideological” population, begins to split competitors into parts. On these very families-atoms, also on genera because families begin to unite according to the old scheme of one kind against another. The market war is almost blood-related, but without the hoop that binds these people, a small corporation of relatives – the family and representatives of other families do not want to understand each other. Everyone has their interests.
If a certain patriot does not agree with this, the one who has not been influenced by other cultures and does not want this influence sees the way out only in a purely traditional way. What can they do? To unite their isolationist supporters, they must present their ideal, or in other words, a new strong god. It is only to him that adepts turn for inspiration. All paganism and ancestral worship will interfere with them. Otherwise, the adepts will first run away in their minds from misunderstanding each other from not understanding the new old task and goal. Let’s say that the cult of ancestors can be combined to solve a common problem. That is, each ancestral god and hero must enter the same pantheon of the genus. Further, heroic morality is developed from the past to the present based on a common ancestor. Ancient history provides rich material for physically strong, wise ancestors, but modern civilization provides nothing. If modern authorities originate from the Soviet civilization, all significant political, cultural, and science figures represent the Soviet super ethnic group. Thus, in the global confrontation of politics – politics, culture-culture, history-history, does the ethnic group has specialists? Are they adequate and prepared for the modern challenge? Can a heroic story, even the most impressive native myths, balance market values?
It is time to reveal this secret, inaccessible to the official and hyped media parasites of political science, philosophy, and other commercial public. All these public people lie – even the most outwardly impressive of them. Market civilization has divided these people into probable tribal unions and into separate families, where everyone is for himself everywhere. Someone takes the side of the cult of ancestors (the traditionalists), and someone-the side of the West without any ambiguity (the NGO liberals). Everyone runs where they want. Everyone likes their own fairy tale.
So.
Taboo behavior narrows the boundaries of external freedom and leaves no reasoning inside. The behavior of a new member of the community is formed under the family hierarchy and therefore under the generic one. In the social hierarchy, everyone is waiting for a certain place until the lowest status. Distinctive behavior is characterized by insensitivity to the weak, limited emotions or, conversely, many emotions, and in any case, the Zeref cannot show weakness in any way. Empathy always shows weakness. There is probably also respect for force, and therefore for the authorities, the official side, and its people, for physical force and punishment in general. A family, a clan, a group of people were in constant clashes with other families. The struggle with the forces of nature itself led to confrontation and a permanent struggle for a place in the sun, which inevitably led to tribal alliances. Some deviations are possible in disasters or expulsions. Without a crisis or force of circumstances, breaking the tradition automatically means leaving the ancestral collective, which leads to alienation and the cessation of all assistance to even the closest. The tradition of mutual assistance, in general, was created for this purpose – to help relatives, help their own, and at the same time, it also led to both rejection and enmity (hatred) to the enemy, the rival, to the stranger, to not his blood. Therefore, the genus or a large blood-related family is seemingly devoid of contradictions, just as each member is devoid of personal egoism. Every ordinary member of such a community has no self at all.
This is typical for any tradition universally, including for “advanced” Europeans. But they’ve learned to hide it. They have outgrown tradition. Money has replaced the authority of man among the representatives of the market civilization.
Blood relations cool down and are torn apart in parts because of the movement and even more precisely because of technical perfection. The impact of progress on traditional relations is associated with the next invention of tools, the improvement of technology, and the complexity of the economy. There is also a blood gap between the movement and the social divide. And if such a connection is broken, then the limiting right also disappears. There is no patriarchal family – there is no hierarchy. There is no longer this force of attraction of blood. Along with the weakening of hierarchy and discipline, the prohibitive power of taboos also falls. In the neighborhood community, there are no relatives, there is no innate hierarchy, there are prerequisites for a new relationship, communication, so to speak, on a democratic basis. New relationships are built not by birthright, although youth always remains a disadvantage, synonymous with inexperience, and therefore weakness – through the centuries, through specific merits, the indicator of which is the social significance of actions, and in the future their cost, the value of personal feat increases. To gain authority and leadership, kinship and nobility alone are not enough. And merit can come through some common problems, disasters, diseases, wars, etc. These new opportunities for social reward give rise to a new vision and new professionalism. Who has what abilities? For the common people, disaster has always been the beginning of unification, the merging into a new collective of relatives, for the civil or proto-civil-like-minded people in order to resolve the common misfortune, therefore, loyalty to the ethnic, corporate, and, in the end, the state idea.
From the blood to the idea.
There is a simple mobilization of forces by adding them. From the very beginning, unity, loyalty to the leader, the community, the people come from understanding the common task-the idea. This community is natural, organic, not artificial, and alluvial. From here come the heroes, the best sons and daughters of the fatherland, patriots, and just even citizens of their state. In addition, a bunch of life in a limited area contributes to the speed of reaction or prediction – will or will not be a collision. In another way-to, be or not to be a war with neighbors. And is there time to prepare and repel external aggression?
With the development of commodity exchange or monetary relations, the need for profit would supplement such foreign policy analysis with everyday reflection. It was first invented by merchants from the outside so as not to get into dependence, in other words, not to miscalculate and not lose their freedom by miscalculation. The townsfolk have always loved freedom, but even more profit. These ordinary citizens or (already) philistines invented their calculation, in other words, “reason”, and thus expanded the limits of their protection. This is a commercialism reflection (the Refag’s reflection in the future. – Revcon.). The regulation of civil relations led to mutual consent. Submission to the law was a limit to the arbitrariness of the external (power option) warrior-aggressor and internal, putting on a percentage of the merchant. The law has become a new taboo in the civilized world.
Yes, the autocrat and dictator, and his people, maintain a level of obedience as if they were primitive priests. They need there is obedience in the first place for power. That is, this power will strive for absolute obedience and teach order.
Chapter II
Who is zeref
Zeref is a neologism of two words: zero and reflex-reflection. Zeref has very little reflection, almost zero. Zero is a very rudimentary reflection. Almost like a child’s. And why almost? If we are talking about a traditional society, then every person in such a society is dissolved in his community. A person seems to be there in a traditional community, and he does not seem to be there. Some people are divided by age and perform their duties strictly.
Zeref is a subordinate of the hierarchy from birth. What kind of system is this? The most important in the hierarchy are the elders. Then there are the other ancestral authorities, but they are also all adults. In general, all mentors in the traditional community are life experience holders. The elders, the authorities of the clan, the teachers-all of them rule the people, who in turn rule the Zerefs. The Zeref fathers raise Zeref sons. In such a scheme of seniority and experience, they do not need to think to perform. The skills of honoring teachers or older people discourage the desire to reflect, that is, to immerse yourself in yourself and think. Therefore, the Zerefs resemble ordinary soldiers of the community, such as ants – each ant has its task, its area of work. A person has no need and nowhere to dive. Others paint his behavior. If he obeys the more experienced people of the tribe, he would definitely succeed. The proverb “A docile heifer sucks two cows” explains well how to achieve success among Zerefs. In the future, this phenomenon of small reflection will explain the mass phenomenon of another popular wisdom that I am the boss, and you are a fool. Traditional peoples have not completely gotten rid of the old paradigm in modern conditions. On the contrary, they have developed it and deepened it. Even if it turns out to be a negative selection and the fool changes the fool, or the thief changes the thief in power.
But still, traditional people are convinced that “all power is from God.” That God gave it. It turns out that the corrupt government is also beneficial to traditional people?
The person himself develops reflection. Because a person thinks for himself, no one will think for him. The older he gets, the more he must evaluate his actions and the degree of their adequacy. The higher the reflection of a person, the more he plunges into autonomy. The more independent it is. The brighter his actions. But where do these actions come from? Especially in a traditional community. If each higher member of the team puts pressure on the lower one, presses from top to bottom, the lower one simply does not have time to resist, and he must “suck” the udder, if he can, then immediately from two queens and something else from the bosses.
That is, he has nowhere to take the strength to resist?
Some people do not develop anything in themselves at all. They do not develop and so live to old age in natural conception and development at zero. Many do not achieve anything, even sucking all the” wombs” of their superiors. They are simply used as slave chips, cannon fodder consumable like a building material. They do not save up wisdom, but only years. That is, such people live their lives as if in vain and do not turn into a person. Only the most loyal hypocrites to the throne become “human”. Who is lucky to be next to the next dictator? But they are also unlucky if the dictator is overthrown. Sink or swim?
As they say, do not judge and will not be judged.
We know that adults foster all children in the world. At that level, they set them until the child himself cannot think. So, on a ready-made level, on their experience, that is, on the baggage on which these teachers themselves lived before. And, of course, on the experience of their ancestors. A child or teenager does not need to think here, or, say, think deeply, do not need to think at all. Well, that’s it. The first level of automatic actions is the level of clear categories, and it is the categorical level.
The first level of tradition is the taboo level.
What you can and can’t do. It is very hard and clear. For example, you cannot eat a person (at least your blood man). Having sex with your family members is strictly prohibited. The Zerefs can’t stand up to teachers. Everything that the father says is always the appropriate indication for them. Violation of discipline is followed by punishment. The most severe punishment is that of breaking a taboo. And in other cases of disobedience, there are no less severe penalties. Growing up, little Zeref realizes that his main friends in the world are all people of his blood. His brothers, sisters, aunts, and uncles of his tribe, his family. They will accompany him all his life in the family collective. Relatives will condemn him or, on the contrary, support him morally, praise him, and encourage him. The main judges of Zeref’s life are relatives. It is their privilege to execute and pardon morally. Zeref will grow up, “suck” the cows of the tribe and will teach a new generation of his own family.
Morality is the second level of tradition.
This level is present in all traditional peoples as an accumulated experience of harmonious living and even survival. Morality, or traditional morality, is at the heart of all traditions, and among all peoples, it is approximately the same. If the people maintain and preserve their morals, they can safely look to the future. On one condition: if a given people and each person develops consciousness in themselves because everyone’s subconscious is rich in itself, it consists of dreams and vague chaos, and Zeref without teachers develops only instincts. If remove the teachers, at least humiliate them with their salary, the status of beggars, and the Zerefs can kill each other, not immediately, of course, but they will definitely do it. Without teachers and the elite, they will degrade like small children.
If there are no teachers, no Zerefs.
The satisfaction of physiology alone absolutely does not lead to development, if only because a person is a person and not an animal. It is necessary to somehow differ from the animal. Everyone should think, and everyone thinks so. There is a lot of good in a traditional person, and this good is as if innate. It is also subconscious-it is an inheritance from good ancestors. Such a person is said to be a promising person. Hardworking, easy-going. Or, on the contrary, belligerent and rebellious. But today, even this is not enough. There are many bad things in a person. 90% of a person are instincts. It is the Zerefs who manage to curb their animal instincts. It is the teachers and the elite who curb wild passions. Otherwise, civilization would not have received people not ready for modernization. The Zerefs who have lost their teachers but continue to do everything automatically that is, on the set skills of the past, become as if blind. They stumble in modern space. This often leads only to radicalism. If, for example, the traditional population immediately enters unprepared for market relations, they immediately prepare a “personality”, then all the habits of the past become convex. Zeref has a weak reflection, and few colors and assessments of actions are predictable. From a sudden meeting with new introductory materials, all Zerefs become radicals. Whatever the morally free Zeref does will be radical from now on. But he’s a “person” now! This is because there were very few thinking people in his family. And there are even fewer teachers. And there may not have been any good teachers at all. So Zeref man becomes a savage radical or a radical savage. Modern values and civilization have a terrible effect on the Zerefs.
The distant ancestors of humans are apes.
And there is a clear hierarchy in the chimpanzee herd. And the actual consciousness of man has been found “recently” – 50 000 years ago. And for millions of years, humans were apes. These monkeys gave man instincts. With them, the first Zerefs had to fight. But man manages to fight the animal principle in two ways: this is either to obey the teachers or to learn to think yourself, that is, to become a teacher yourself. Only in the movies, a child is born immediately from love, not even nine months go by. To become a teacher, you have to live your life or at least think fast. Modern Zerefs all know how to think. But they are still drawn to the revival of tradition because the only smartest of the Zerefs see the bulge or radicalism of their fellow humans that this is destructive radicalism.
What is good and what is bad.
Teachers, or the elite of the chosen, have always sought to tame the ape in their people. And to educate everyone so that a person is good and useful to society. Hence, the reflexes (good and bad) are driven into the subconscious. A person recognizes his relatives and automatically does them good. He tries to be useful. But when he sees an enemy of a tribe or village, he becomes ferocious and cruel. This is Zeref. His reflection is zero-low. Zeref. Zero-reflection. There are no halftones. The alien’s meeting will be radical. He’s a stranger. Nothing else is needed.
If a person overcomes the primary reflexes, he grows consciousness and soul. Here is such a Zeref who enjoys respect and honor in Revcon. But, of course, this is no longer Zeref, but who? You’ll learn more about that later. In short, less selfishness means more altruism. The worst of the Zerefs are callous, thick-skinned, selfish people. This is the garbage of history. But Zeref, do not forget for a moment, always grows. He grows morally and spiritually. He thinks he is. Furthermore, he sinks into himself. Although morality, of course, in troubled times is very lame.
It turns out that Zeref is primarily a very young person, a child, a small child, or almost like a child. Secondly, and most importantly, it is a traditional person. A man who knows his place in the ranks obeys the hierarchy. He knows what is good and what is bad according to the traditional law of his village. His actions are set. But not by themselves, but by the older Zerefs. Therefore, he thinks badly and does not seem to want to think at all. But it is necessary for him to follow the trail of the leader and remain silent on the path of war or hunting. The Zeref likes silence in the surrounding nature.
Chapter III
Beyond the Good
What is good for people, and what is its continuation in time.
Tradition is like a mode of good in time.
What is good? I’ll have to distract myself with such trifles. Good is something good for a person. Zeref man waits for good like a piece of meat sometimes. If another person gives a piece, no matter what, even sugar, even a loophole for a career, then he is good. If he does not give, then he is bad and greedy. This is the so-called Zeref bulge – too obvious a desire to satisfy this selfishness. So, we do not notice the tradition behind subjective good and bad. But in fact, for a convex market, self-interest is the culture. What is tradition? Everyone knows that this is a social habit that fathers introduce. What are they implementing for? So that the children have pieces. And these pieces are not just pieces of meat, and they are pieces of life. So consider tradition as a piece of your life, which should be lived according to the tracing paper of the fathers.
Tracing paper traditions: build a house (build a yurt), breed heirs, invite relatives or guests to visit.
In this form, tradition is blind. Because even if 90% of the people build houses and fill the tables with expensive dishes, food for the delight of guests, it is not good. This is, first, an indicator of the level of the owner of the house. This is how he fulfills the covenants and is very proud of it. But the traditional person is Zeref (reflection zero) he will act against all odds. He doesn’t even care who the priest and administrator are from now on. The main thing for a traditional person is a family idyll. Let relatives will gather for copious dastarhana (a table with food. – A. B.) and envy him. Zeref does everything for the show. Showing prosperity, Zeref shows his capabilities. Zeref does everything here according to the tracing paper. He has fulfilled and even exceeded the saturation and is happy about it. The greatest pleasure and the greatest pleasure of a well-fed, well-to-do Zeref is to see envy. So, during the feast, guests praised the table with viands and the host of the hospitable house.
All this, of course, is primarily a show-off. But who does not know, then these show-offs are an indicator of the fulfillment of traditional covenants. All that is pleasant for Zeref is good. If you see a crowd celebrating in restaurants, it means that traditional society has felt a lot of good in Zeref’s understanding of pleasure at a plentiful table. And good, we know, is a piece changeable.
The problem is that the government pursuing mass good does not understand what it is actually doing. In this sense, tradition harms the state. Although will not the state be rich, where all citizens have pieces of goods? The fact of the matter is that every family is not going well here in a strategic good or a piece of a different value. The Zerefs need a plentiful table, and the state seems to be of no use, except for the officials, who are also, by the way, Zerefs. So, they have families, for tradition is also above the common task. Large gaps are obtained. In other words, the showmen’s embezzlement and show-off cannot be counted in any way but can only be taken for embezzlement or losses. Traditional society, pursuing its traditional good, consumes a common resource that every Zeref is not interested in. Therefore, the Zerefs are not even interested in their future, which they understand only with their piece of family goods. At every family table, they eat up the future of their people. But no one can explain it to them. At this moment of general fun and show-off, any critic will be just a crank and an envious person. So all the guests will think badly about him.
The fact is that the indicators of good, or pieces of good, change all the time. And the fashion for the level of good is dictated by entirely different people. That makes the pursuit of some of the richest traditionalists seem pointless. Even if they are all corrupt, it seems that there is a lot of good, but the appetites of accumulation do not dry up.
But in general, we must remember for now that the good of a traditional person is always in the form of prosperity. And if he gets this good, he must show it to everyone. This is almost the ideology of the show-off tradition.
Glossary:
Zeref- a traditional person with rigidly set social actions, low reflection almost zero, hence the word Zeref-reflection zero (zeref)). Has no semitones, serves the idols of the genus, communicates in the circle of native blood. Zeref has no semitones of perception, is categorical, irreconcilable, hostile to others and to another opinion in the development of rejection of “not your own”
Zeref’s loop – the baby boom, overheating of the population.
Zerot (zeroot = zeref+root) – the traditional feudal elite
Zerot’s loop creates a solid cast, an impenetrable social barrier. None of the lower castes can enter the feudal elite. The lack of social mobility pre-revolutionary situation.
Remid – a new traditional elite, rulers, officials, authorities, teachers; Remid put actions for Zerefs, determine morality, laws, politics, reflection average-middle (remiddle).
Remid’s loop – the elite’s struggle with the brightest personality, the cooperation of second and third parties against the hero and the prophet.
Refag- a person of a trading civilization in several generations, reflection is high, selfish, utilitarian Refag (re + high). Brazen reflection.
Zeremid is a first-generation city person, has a half-rigid social reflex of custom and new skills of city life, half-urban, half-rural.
Zeremid’s loop – the Zeremids are approximate imitators. They imitate the elite, any idea, any direction just to be good for their families. By imitation, hypocrisy, and even fanaticism, they harm any cause, state, or idea. The first traditional generation to undergo industrial and cultural modernization.
Zefa is a man from the city’s first generation with a tendency towards the market and speculation, and to trade at least something, and circumstances forced him. People who have passed socialism and met market relations.
Revcon – revolution conservatism
Chapter IV
The clan and mobilization
The clan is an archaic organization of society before the advent of private property.
Nature is fickle. War was inevitable. There were constant wars. If these bloodthirsty relatives had survived to the present day, then the current society would have been waiting for mutual extermination. It is difficult to imagine, but the same remaining peoples, inherited from the past, would have waged a real war according to their laws. They would have overwhelmed the whole world with their concepts of” blood for blood”. However, the same mafia is a clan outside the official law. Criminal groups seal their brotherhood, as the warriors of the primeval dawn did twenty thousand years ago-with blood. And nothing seems to be able to resist them except for the time itself. The main obstacle, for example, for criminal concepts, is the atmosphere of civilization, the cult of culture, that is, progress itself. If modern” fathers “could recruit at least one million similar” relatives”, they could do a lot. But they can’t do anything. Why? Because they are lagging in culture. Therefore, the underworld-power, fear, and cruelty-does cult do not go beyond the suburban streets of megacities and prisons. This is the atmosphere of the tribal system, or rather the wrong side, more suitable for traditional people their culture. There are, of course, still fathers with a conditional ancestral “I”, who rule quite naturally and also subordinate traditional peoples as a whole. But the very cultural environment or air of civilization allows them to parasitize only on tradition, on its inertia. Conservative people control them. Modern Zerefs can even be fashionably dressed. But nothing unusual will happen if these most fashionably dressed people are sometimes dressed in their ancestors’ clothes. The clothes of their ancestors would even suit them better. And why?
Conservatism is a clear sign of paternalism.
Today, any conservative leadership easily changes the hierarchy of blood to a hierarchy of positions. For a traditional society, this is normal, but these people seem backward from the perspective of civic thinking. Is it necessary to interfere in this process? After all, they rely on traditional culture, the culture of the people, and the needs of the majority of people. To the Refag, these people appear to be a squad of military men dressed in civilian uniforms. There is no democracy. No one can replace the feudal elite, although, in this system, this disguised squad recruits even the poorest into its ranks. The traditional elite demands unconditional recognition of its authority. Anyone who recognizes these rules, and it will still achieve such recognition by any means, receives a reward – power, position, work. It cannot be said that discipline as a condition is recognized only by parts of the poor or uneducated strata. However, it is easier for the feudal elite to deal with the lowest ranks. They know perfectly well what they will get in return for their complaisance. Civilization, or so-called civic morality, puts an unnatural barrier in its way. Culture and education, thus, interfere with the feudal world, although all people brought up on traditions do not pay any attention to the laws. Hence, the Zerefs have obvious legal nihilism. Everything is decided informally. Everyone knows who the power is and who you are. Who are you anyway? This is the very first question among the Zeref when they look at each other. Different mafias and all groups based on the generic principle behave like this. All Zerefs don’t like official laws. They like different non-formal laws. But this does not confuse the “relatives”. All laws for the form this is the convergence of the traditional world and the world of custom. Some people write the laws, while others pretend that they are. All the laws of the world are for the law-abiding man in the street. For relatives, the main thing is not the law or some rigid and lacy norms, but morality. Law-abiding in itself symbolizes defenselessness. The law-abiding are the victim. They gather their harvest carefully, looking around. Alliances based on blood ties can terrorize entire continents. But even here, kinship unions, gathered along ethnic lines, are used by international criminal syndicates. In a separate state, supported by the world community, as if by chance, autocracy is installed. How so? From where? Who could have known?
The generic system is based on compulsion.
