Текст книги "Ford and Stalin. How to Live in Humaneness"
Автор книги: (IP of the USSR) Internal Predictor of the USSR
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One can find the grounds for this statement in the works by Internal Predictor of the USSR “It is Time I Should Start the Tale of Stalin…”, “The Sorrowful Legacy of Atlantis” (“Trotskyism is «Yesterday», but not «Tomorrow»”), “A review of possible ways post-1995 history might take” (separate editions and collected articles “Old scenarios in a different wording?”)
[231] As was made known as early as the years of Perestroika, the injury damaged one of the carotid arteries. Due its constriction the brain suffered a lack of blood circulation. This led to functional disorder, general disorder of nervous activity and subsequent death.
[232] This task has never been set out directly by the leaders of the RSDLP, CPSU and CPRF. The basis of party organization has always been thought to be the regulations and party discipline. This is what dooms CPRF to fail politically.
[233] «CC» means «Central Committee».
[234] Essentially implementing this scheme in a party of active and energetic people excluded the option of the CC’s functioning in a secret mafia-like way of «leadership» and was directed against crowd-“elitism”.
[235] A question naturally arises about the qualities not mentioned here: what else is Trotsky notable for except for his outstanding abilities?
[236] The ministry of transport.
[237] The national railway commissariat (NKPS) – the name of that ministry at the time.
[238] «Buharin is not only the most prominent and most valuable party theorist, he is also justly considered to be the party’s favorite. Yet it is very doubtful if his theories can be considered entirely Marxist, because there is something scholastic about him (he never studied and, I think, never understood dialectics)» (“Address to the convention”, records of December 25, 1922).
[239] «Pyatakov is certainly a man of unbending will and outstanding ability, yet he gets too much carried away by administrative work and the administrative side of our cause to be relied on in a serious political matter» (“Address to the convention”, records of December 25, 1922).
[240] Initially this was an important and demanding post yet of a purely technical nature. The person holding this post was in charge of the Central Committee’s secretariat which was to free the «leaders» of the routine bureaucratic work: preparing materials for the meeting of leaders, printing and mailing the resolutions passed on those meetings, etc.
[241] Behind some days before great October socialist revolution they have published in the newspaper the notice on forthcoming revolt.
[242] Essentially in ancient slave-owning societies working cattle and slaves had the same «legal status».
[243] This happened less than a month before he dictated the “Address to the convention”, which is several days before his health condition aggravated sharply. After that fit he was taken to Gorki (not Gorky) where he died in slightly more than a year. Yet V. Lenin’s demand of the Communist party members to leave Masonic lodges was silenced by the official cult history of the CPSU.
[244] It was one of the reasons why the prospect of the socialist revolution victory was not considered a feasible one by the ruling classes.
[245] For more information on these discrepancies see “The History of CPSU” text-books of the soviet period, works of Lenin and Bronstein (Trotsky), which cover the post-revolution subjects, those of the Civil War and of the early period of socialism building in the USSR.
[246] In the late 19th – early 20th century, socialism and communism were in fact propagated as the ideal just community. Historian V. Klyuchevski knew both his contemporary society and the projects of the socialist reorganization, which were popular among the up-in-the-cloud left intelligentsia of those years. Back in the late 19th century he characterized the prospects of Russia’s transfer to socialism in late 19th – early 20th century in just one phrase. This is a key phrase for understanding of the post-revolution decades of real and alleged socialist building: «The just community made up of scoundrels». It is obvious that the more persistent the scoundrels are in their scoundrelling, the more disastrous will be the imposing of socialism in this society, which was successfully proved by the history of the USSR.
[247] Such actions on behalf of the German social-democracy in 1918 resulted in Hitler’s coming to power in 1933 together with the National-Socialist German Workers’ Party (NSDAP in German).
[248] To escape the bloodshed of the first half of the 20th century it was necessary during the second half of the 19th century to work out the global alternative to the Marxist scenario of the world socialist revolution. To do this we had to revise the history of the mankind and the history of the multinational Russian regional civilization in it. We had to change our attitude to the «holy writings» and to overcome the idealistic atheism of the existing religious cults, which pervert people’s understanding of God, of the relationship of each and every person with God, and of God’s Providence. But we also had to overcome the materialistic atheism of science, which rejects the existence of God. Only in this case might there have begun forming the culture, based on the honest faith in God and the conscious, above-the-riot dialogue with Him of every person throughout the life. But Russian intelligentsia turned out to be incapable of solving this problem in due time. As a result of this, we lost the alternative opportunity for development without external wars, revolutions, the Civil War and the abuse of power in the post-war years.
[249] One of leaders of the revolt on 14 (25) December of 1825 against the power of Russian Emperor Nicholas I.
[250] If this view on cause-and-effect relations in social life is accepted, the Great October socialist revolution in Russia, just like any other reform does, happened somewhere in the middle of the interval between two points at which the politically active part of the society finds a new understanding for their past and prospects, as well as for the past and prospects of the entire mankind.
[251] 19th century Russia inherited such an absence of aspiration to bright future from older days. K. Valishevsky provides an analysis of the era preceding the reign of Ivan the Terrible and his reign proper in his book “Ivan the Terrible” (Moscow, «IKPA» publishing house, 1989, a reprint of the 1912 edition). He notes that it was typical of Russian art (arts and crafts along with architecture were the prevalent activities of the time, unlike the genres serving to entertain, which prevail today) to imitate all the other cultures and accumulate completely different elements adopted from the outside.
Both Russian and foreign historians who came to discover this fact either left it without comment reporting it as a historically objective fact of life, or drew a conclusion on its grounds about the Russian spirit being creatively barren, sometimes implying this conclusion in the undercurrent.
Though to illustrate the above-mentioned point of view on Russian culture we referred only to K. Valishevsky who speaks only of the era of Ivan the Terrible, such opinions are supported in respect of all the periods of Russian history by many people. The conclusion about creative barrenness of the Russian spirit and the facts of direct and indirect borrowing which justified that conclusion enabled foreign and Russian political scientists of all times to pile up countless doctrines. Foreign scientists devised the means of conquering and colonizing Russia while Russian scientists tried to think of a way to betray their Motherland for a larger price to foreigners who allegedly were advanced in every field. Therefore, when viewed in terms of this global tradition of political and cultural studies Gorbachev’s Perestroika and subsequent pro-Western bourgeois reforms are nothing new.
Actually what had been described by researchers of Russian culture throughout the entire recorded history of Russian multinational civilization as imitation and accumulation of heterogeneous borrowings in one’s own culture while being creatively barren itself is something else. It is one of the aspects of the multinational Russian spirit’s creativity engaged in creating a global civilization and culture which unites all national cultures. This is the past of globalization done the Russian, not the biblical way.
The fact that in the past there was little creative work proper in the generally accepted understanding of this word while the cultural heritage of other nations was being integrated within Russian culture can be explained the following way. It was caused by the Biblical yoke which the regional multinational Russian civilization was developing under, as the Bible was indeed assimilated but was not properly understood.
Due to that fact it was typical of the formally Orthodox Russians to have a double religion during the entire history of the country, and this duplicity distinguished the Russian Orthodox religion from all the foreign Christian religions: Catholicism, Protestantism in all of its modifications and other autonomic Orthodox churches. It was perhaps only the members of the Church hierarchy whose psyche was crushed by the Bible that were free of this religious duplicity.
But among the common Orthodox people having a double religion had been prevalent in the past and is still prevalent nowadays. It reflects itself in the most diverse facts of life. To begin with, during its entire history Russian civilization was free from internal religious wars (the schism dividing the church into Nikonians and Old Believers was an internal matter of the Orthodox church), and the Orthodox people and the people of other religions lived peacefully in their common regions and worked together to the benefit of all. And to end with, the priest who sanctified the farm of an Orthodox peasant did not dare to sanctify his banya (bath-house) as it was not only the place to wash one’s body, it was also the place where ancient pagan rituals were performed, which was connected with countless unfounded superstitions and where Orthodox people entered only after they took off their cross worn under the clothes as it would scare off the spirits. And even today many artists claiming to be Orthodox quite often praise Russian paganism and express it in their works.
It is well-known that according to the Bible the history of the Biblical culture must end with disasters of global magnitude: earthquakes, wars, epidemics, etc. One can read about these fine perspective in greater detail in the “Revelation of John the Divine” (Apocalypse) which concludes the canon of the “New Testament” and the Christian Bible on the whole. The West has ousted paganism from its life though it is a perfectly sensible dialogue between man and God carried out in the language of the phenomena of life (for a more detailed explanation of what paganism is see the works by Internal Predictor of the USSR “Towards God’s Ruling…”, “Sufism and Masonry: What the Difference is”, “Dialectics and Atheism: Two Incompatible Essences”). Though it is full of superstitions of all sorts, yet it is devoid of religious duplicity: those who are not blunt Satanists, occultists, agnostics or atheists do not doubt in the Bible’s being truly a Divine revelation if it is the version corresponding to their faith. Therefore the entire Western world is working in accordance with the algorithms of Biblical sociology and is cheerfully hastening the global disaster that is prescribed by the Bible on the whole and by the Apocalypse in particular.
In Russia Apocalyptic prophecies had indeed always been a cult, and during the country’s entire history contemporary calamities had been interpreted in terms of Apocalyptic views and symbolism. But due to double religion the pagan part of the Russian spirit had always objected against the catastrophic end of the modern global civilizations’ history predicted without alternatives.
Yet in order to express that alternative in accordance to God’s Will it was necessary to find a new understanding of the Bible and refuse to acknowledge its historically formed version as a text of Divine Revelation. Instead, it was necessary, rejecting blunt atheism or Satanism, to proceed from believing in God (or in gods) to the inmost personal belief in trust to God in one’s conscience and Life. This opens the way to creating one’s own destiny and the destiny of the entire mankind in concord with God’s Will.
The entire history of Russia since the christening is the history about the way which the Russian spirit goes by in order to reach that point. And until that point is reached, the void created by the absence of aspiration to realize in future a certain original Russian ideal will inevitably be the case, yet as the nature does not tolerate emptiness, this void is filled up with imported Apocalyptic notions different in every epoch. This is typical of the entire culture of pre-revolutionary Russia with minor exceptions: A.S. Pushkin though formally remaining a Biblical Orthodox managed to escape the biblical captivity by means of allegories and symbolism in the narratives of his works of art.
Actually the process of overcoming this void is deeper from the historic point of view, because the very fact of the Biblical culture’s appearance in Russia was possible only due to that paganism of Russian culture became mixed with polytheism and idolatry. The Bible historically really became the first widely known religious text which made some note of believing in God the Almighty though all the same the Biblical dogma was distorted by additions the «world backstage» introduced having coveted an absolute global power over societies which has nothing to do with God yet is exercised in His name.
[252] It is called «historical materialism» in Marxism and can be briefly described by the following theses: «the man originated from his apelike forefather as a result of labor activity and natural selection»; «class struggle is the moving force of history»; «violence is history’s midwife», though violence in this quality is always preceded by hypocrisy breeding ignorance; «social being determines social consciousness».
What is individual consciousness? Most people at least sense it in their personal experience even without understanding it. But «social consciousness» is yet another abstraction invented by Marxism which cannot be consistently understood. Hence come the unfortunate consequences for those who believe that this statement is true, as well as for their fellow citizens and their descendants.
To learn how the multitude of individuals generate the collective psyche and how the individual psyche interacts with the collective psyche determining the social being as well as the individual and collective psyche of future generations, see the following works by Internal Predictor of the USSR: “Sufficiently common theory of control” (“Principles of Personnel Policy belonging to a sate, an «anti-state», a social initiative”), “On Racial Doctrines: Unfounded, but Plausible”, “Dialectics and Atheism: Two Incompatible Essences”, “The Sorrowful Legacy of Atlantis” (“Trotskyism is «Yesterday», but not «Tomorrow»”), “On imitating and instigating activities”.
[253] In this case there simply would be nobody who supports them among the members of society, and the relics would become «fossils», not subcultures which continue to exist.
This, in particular, can be said of gypsies one of the characteristic traits of whose culture is parasitism on the non-gypsy society which they live in. This quality of gypsy culture has even originated a special verb in the Russian language – «vytsyganit’» (from «tsygan» – gypsy) meaning to persuade, to induce somebody to give something as a «present» despite his own intentions.
[254] Even if the native people of a culture disappear completely, viable «relics» cannot be destroyed. It is demonstrated by the interest to reconstruct the culture of pre-Columbian American civilization, as well as by the «game» of Indians (including movies) some white Americans play in. The result of those games is that the culture of the native people of those lands still exist as a relic pointing out to Americans the defectiveness and viciousness of their own culture in various aspects.
[255] The issue of forming an artistic taste is important, but essentially it comes to two points. First, how is the rejecting of some artistic styles and ability of enjoying others cultivated. Second, what consequences of such cultivated aversion to some styles and works and enjoying other styles and works will there be for society
[256] This is a qualitative transformation of society, its impact on daily life and its consequences being by far greater than those of introducing computer and Internet technologies which process we are witnesses and participants of today.
Opponents may say that the government of Nicholas II worked out a program that provided for eliminating illiteracy by 1920. Yet, they would say, World War I, the revolution and the Civil War impeded its realization. Such opponents should know that, first, Russia had no reasons to enter that war – it was to continue the peaceful policy of P. Stolypin, and there would be neither a revolution, nor a Civil War; second, it was as far back as Alexander III who had a chance of issuing a decree on eliminating illiteracy and developing popular schooling instead of issuing a decree about «the cook’s children» which denied access to education for common people. If accompanied by righteous internal policy, this could create a personnel reserve of people loyal to the state who could resolve the problem of social development of the multinational Russian civilization by way of reform and not by way of a revolutionary upheaval.
[257] Many people got the opportunity of verifying this statement by their own experience and the experience of their children and grand-children after the bourgeois reformers came to power.
[258] Even in the 1970-s when diplomas of most Soviet universities and colleges were not recognized in advanced capitalist countries, the graduates of our universities were superior to foreign graduates in the field of fundamental education allowing them to easily master the applied factual material which has always been serving (with minor exceptions) as the basis of the entire Western system of higher professional education.
Our diplomas were not recognized in the West due to two factors. First, the applied factual material necessary for working in the USSR and in the West was different. Second, due to the closed nature of Western professional corporations.
That our system of education whose principles had not changed since the times of Stalin was better than the Western one even at the end of «zastoy» (stagnation) can be proven by the fact that graduates of Soviet colleges take up a disproportionately large share among the theoretical physicists, chemists and programmers of the USA. Our graduates were taught not how to do things, they learned how things are interconnected in nature and technology, and this fundamental knowledge allowed them when necessary to answer the question of how to do things on their own, thereby resolving applied problems.
[259] Russia will spend many decades to overcome the consequences of that perversion.
[260] The conflict of worldviews called «physicists and lyric poets» (natural scientists, engineers and those educated in the humanities) sprung up in the late 1950-s – early 1960-s and was one of the late expressions of that discord. Yet the name given to that conflict is inaccurate: making natural sciences, called «physics», the object of the «lyric poets» criticism, this name helped the philosophy prevailing in educated circles escape that criticism, though it is philosophy which is in any epoch the source of methods and accomplishments of natural sciences.
[261] Proof of this statement is provided in the following works by Internal Predictor of the USSR: “The Small House in Kolomna” (a comment on the story of the same name by A. Pushkin), “Ruslan and Lyudmila” (How the state of Russian people and the peoples of the USSR developed and came into being in the course of the global historic process, expressed by means of imagery belonging to the First Russia’s Poet A. Pushkin), “Copper Horseman is Something Different from the Copper Snake…”, “«Master and Margaret»: a Hymn to Demonism? Or the Gospel of the Covenantless Faith”.
[262] They all share the spirit of despair and insolubility of social problems considered by the authors because those problems themselves are created by the unnatural Biblical culture which the authors could not rid themselves of. This is the very reason why they are attributed to the nihilistic cultural movement.
They have no «positive hero» whom contemporaries could imitate and thereby arrive at the future happiness of the society. The fates of all characters from Chatsky, Onegin, and Pechorin to Bazarov and Dostoyevsky’s heroes are warnings, saying: do not follow them but look for other ways to shape your destiny and the destiny of the society.
[263] The name of the movement is derived from «future». It shows that V. Mayakovsky looked for the way to the bright future and was not an advocate of avant-gardism as such which is permanently nihilistic and therefore useless to society. In most cases avant-gardism can be characterized by a joke:
– Art should be useful…
– Useful for people?
– No, for the artist.
V. Mayakovsky cared for people’s happiness, not for becoming a well-to-do businessman who fools the fastidious bourgeois and empties their pockets, like one of the 20th centuries best-known avant-gardists – Pablo Picasso – once confessed.
[264] Russian association of proletarian writers.
[265] The opposition to the bureaucratic regimes and socialist ideals continued to express itself artistically in nihilistic avant-gardism in the post-1953 times. The so-called «Bulldozed exhibition» of the Khrushchev period was aimed directly at stimulating this artistic movement.
But nihilism is barren, as the history of post-1985 artistic development in Russia demonstrated. It is barren in the following sense: in the Soviet era every work of art was aimed at expressing some kind of idea. Nihilistic avant-gardism is devoid of ideas. Or, more precisely, it has only one idea – permissiveness of instinctive manifestations. But instincts are the same for everyone, and perversions of instincts bring nothing new: they remain to be instincts under different covers and nothing else. Most «discoveries» of the avant-gardism of the late 20th century repeat the perversions of Russian pre-revolutionary decadence. The only difference lies in applying modern technical achievements that were not known in those times.
[266] I.e. those working in a dialogue with the program running on a multimedia computer which generates a certain video stream, accompanying sound and in future – a stream of other artificial sensations of the imaginary game reality.
[267] It is known that substances with a drug-like effect are produced in the organism of a man who falls under the influence of rock-music. Therefore the slogan «Rock-music against drugs» is nonsense: rock-music is a drug itself.
Besides, by suppressing the psyche with short bars and jagged and phase-shifted rhythms, rock-music is capable of suppressing the inner co-ordination of the sensitive and intellectual activity rhythms for a certain time, thereby making the people dependant on it dumb and narrow-minded.
As shown by subsequent investigation, the 19-year old lad who shot dead 16 people at a school in Erfurt on April 26, 2002 (13 teachers, two schoolchildren and a policewoman who arrived at the site of the tragedy among the police unit) and after that shot himself, was brought up by a single mother who did not cope with his upbringing. As a result, he was expelled from school for missing classes and forging documents after he was left in the same form for the second year. He was a fan of computer «shooter» games and rock-music, and a song was found among his «music» records that contained the words like «kill your teacher with a shotgun». A person in that kind of moral and mental condition was yet a legal holder of a weapon and a member of a shooting club, which is evidence of the fact that it was not only him but also German state officials who had big problems with mental health and with conscience, especially taking into account that it is by far more than the first incident of the kind in Germany and the USA.
Scarcely more than a week after the disaster in Germany which was given a cult status by the mass media, especially online ones, all across Europe, on April 30th news came of a similar tragedy that occurred in a school on the territory of former Yugoslavia: a thirteen-year-old teenager shot down several teachers and himself.
Of course, in most cases there is no strict conditionality of a person’s behavior, connecting art and actions. But on the scale of society such dependency reflected in the behavior of a part of the people is revealed by means of statistics. But the people belonging to the I-centric individualist psychical type proceed from the absence of the strict dependency of actions on art in the general case and bluntly refuse to take in that statistics of social life, refuse to make it an object of state policy and the policy of public organizations. And this makes them nothing less than rascals.
This is one of the many circumstances leading to the question: is the artist responsible for the consequences his art has? Or is it the victims of his artistic work and their victims who are responsible for the consequences?
That is why, when M. Zhvanetsky in one of his stories called KGB agents «the fine arts scholars in civilian clothes» he was essentially right: fine art studies are one of the lines of state and social security. But it was known before M. Zhvanetsky.
[268] A. Solzhenitsin has not yet apologized for this calumny, which he so energetically disseminated.
[269] It is a very interesting book, by the way. Even nowadays it would be useful to republish it as a textbook for the faculties of history, sociology and law at universities. It speaks the truth, though not the whole truth, about the White sea – Baltic sea camp of the NKVD. The book reveals the principles on which the system of correctional institutions should ideally be based.
Those who disagree with this approach should know that if society has to have prisons, it must define the aims and principles of running them. And it should take care in practical everyday life that this system of penalty execution and correction operates in conformity to those aims and principles, which are originally determined by the power of social life conception adopted by the society.
[270] Is there someone who wouldn’t like to live in a society where it is safe to walk the streets of a large city at night, or stroll in a park alone or with a loved one without endangering oneself to an attack or abuse? Is there someone who wouldn’t like to live in a society where children are safe in the streets, at school (were there any schoolchildren and teachers killed in Soviet schools by their nutty armed fellow students?) and while driving in a bus, and where any adult will help a child? Is there someone who wouldn’t like to live in a society where a skilled doctor lends help in the nick of time and is interested in curing the patient, not in the customer’s wallet? – One may continue asking those questions relating to the comparison of the civil society’s reality and the world of «dreams» evoked by the works of socialist realism art. And it is the civil society of capitalism that fails to provide answers to those questions.
[271] This aspect can be revealed as a decrease in crime following the end of violence and devilry shown in movie theatres and on television, yet the film industry bosses will never let that happen: profit at any cost.
[272] Otherwise it only remains to assume that the campaign for unhappiness carried out by artistic means is one of the aims of US state policy.
[273] Besides, it taught people «manners» – the norms of politeness existing in the ruling classes of the Russian empire.
[274] One of the paradoxical features of the epoch and of artistic works, which are ascribed to «socialist realism» according to the above-mentioned principle of expressing the campaign for happiness, consists in that many of those works were created by talented unscrupulous time-servers who were no Bolsheviks and communists by their views, moral and actual behavior. This was demonstrated by the diaries of some of them published subsequently and by the previously unknown facts of their biographies disclosed by contemporaries, as well as their own creative activity in the time succeeding the era of Stalin’s bolshevism.
Among such time-servers were V. Vishnevsky – the author of «An Optimistic Tragedy», and A. Rybakov – the author of «The Dagger» and «The Children of Arbat» – an extremely shallow and therefore a slanderous book about that epoch.
One might ask: how should we treat the fact that a bolshevist state was creating its culture through the talent of those who were essentially its opponents? In our opinion one should treat that fact like one treats the ride to St.Petersburg on Christmas night that the devil gave to Vakula the blacksmith in one of the stories by Nikolai Gogol: If one has to continue with one’s cause but has nothing to use but evil forces, with God’s help one may use even them. Maybe those who are being used will change their minds and become less evil than they used to be…
[275] Russia is the regional civilization of many peoples. It is different from other regional civilizations by being the only truly regional civilization, which has been developing for the largest part of its history within the borders of a state common for all of its peoples. Due to this circumstance patriotism in Russia can be manifested both as devotion to its civilizational building and in the sense widely used in the West as devotion to a state structure which has formed on a certain territory in the course of history. If Russian history is analyzed, it is clear that the common people of Russia have been more or less consciously engaged in civilizational building while the national “elites” were molding state structure to their own benefit. Due to such a division of labor by castes, as soon as the “elite” state system became on obstacle to civilizational building, the “elite” immediately declared the common people of Russian regional civilization unpatriotic in the sense of being devoted to the historically formed state system.
