Этот выпуск альманаха уже получил номер ISBN - т.н. "путёвку в жизнь", но пока стоит на полке в режиме "Улучшение качества",
что означает, возможно, следующее:
"Потерпите немного, просто посмотрим, как будут развиваться события дальше..."
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____ Ну что такое?
Вокруг все такие лани пугливые...
Вот текст второго выпуска (в сокращении)
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Content
Introduction. Useful Shifters
P.3
Part 1. ESSAY
Larisa MIRONOVA.
When does "Insane equate to absent"? Madness in medieval law – and further on the list
p.5
Part II. PROSE AND POETRY
Aglaya KULTIKOVA.
With love – to Ukraine
P.7
Valery KASYANOV.
Russian spirit
p. 10
Dmitry KOVRIGIN
Honey Mushrooms
p. 12
Larisa MIRONOVA
1. De rerum natura. The Rebirth of Atlantis
or THE IDEAL STATE
2. Does someone not like rough sex?
3. 2012 – Apocalypses is started
P.14
Introduction. Useful Shifters
Lies as a cover for the truth.
Madness is like the cancellation of presence.
Madness as the Search for Truth
Life is a failed existence.
This is a strange list of truth-shifters that can be continued indefinitely. For example: the gods of propaganda repeat every day that the war will end to the bitter end only after the hoisting of the Victory banner on Capitol Hill, and the leader, right on the eve of the 100th anniversary of the creation of the USSR, suddenly says, through the mouths of other, not so gilded propagandists: the war will end in peace and establish-ment (!!!) sovereignty of Russia (!!!) and its further existence as (!!!) an independent power with a mighty military potential, which does not recognize globalization (Westernization of the world order), but respects international law, trampled in the brazen all the events of the 21st cen-tury, without any claims to a special position in the world. You can ig-nore globalization as much as you like, but it will still recognize its right to flout all existing laws. The process of strengthening the connectivity of the world will go on and on, and the true state of affairs will be de-termined by the parity of the centers of forces operating at the moment. (see my book "The Picture of the modern world".) Still others propa-gandists, originally from sinekura, but modestly not illuminated, talk from day to day that you also need to be able to lose. The main thing is not to lose your presence of mind, and so it's not as scary as it some-times seems. Many people will like it at all ... and what, in the end, does a poor peasant really think? It won't take long to lose your mind. How-ever, when we think only of ourselves, at this moment we are closer to the dead, whom we love, than to the living, and only for the reason that they no longer condemn us, and we are free to think about them what-ever we want. But such veneration is blasphemous! There is only one memory worthy of respect: about what we did with ourselves and with our world, how free we were in striving for good in the endless stream of life. And only this fragile principle gives meaning to all our affairs and which is not destined to run out. The immediate evidence of a madman standing out among the concrete mind, or the remoteness of madness retreating to the outermost boundaries of the discursive mind, how does all this relate to the well-known phenomenon of the absence of madness in the classical era? So in the experience of madness, a void suddenly formed. For what appears to be an absence from the point of view of insanity could well be the beginning of the birth of a new one, a hearth where the fire of an unknown experience is ignited, ignited by the hard work of positive consciousness. Until the 19th century, there was no psychiatry as a science and there were no mentally ill. It is easy to agree with the first part of the statement of the 20th century French phi-losopher Michel Foucault, author of the book "The History of Madness in the Classical Era", but the second part of it may puzzle many. How-ever, to me, who got acquainted with the works of this talented author relatively recently, it seems to be categorically indisputable, because I have always thought so myself. The following text is about this.
Part 1.
Where does madness come from? Essay
Freud's research at the end of the 19th century led him to therapeutical-ly important discoveries that greatly influenced the understanding of schizophrenia: studies of hysteria led him to the theory that an unbear-able thought, rejected by consciousness and memory, irreversibly be-comes pathogenic, its affective activity in the unconscious begins to manifest itself in mobile symptoms. He was able to show, case by case, that overcoming the rejecting force was the key to recovery. The psy-chological reversibility of the more severe disorders of patients in whom clinical psychiatrists found no obvious organic changes was at that time a very controversial issue. The immediate evidence of a mad-man standing out among concrete reason, or the remoteness of madness retreating to the outermost boundaries of the discursive mind, all this correlates with the well-known phenomenon of the absence of madness in the classical era. So a void was formed in the experience of madness. For what is absence from the point of view of insanity could well be the beginning of the birth of something new, a hearth where the fire of a new experience ignites, ignited by the hard work of a primitive con-sciousness. The madman is not visibly revealed in his being. Its obvi-ousness is due to the fact that it is somehow different. But in the epoch described, this otherness of his was not felt at all as a perceptible differ-ence; the inevitable recognition of their insanity arose suddenly and spontaneously, when they were correlated with their personal Self, when the subject perceiving the difference takes himself as the measure of truth.
He, this subject, could safely say about himself:
"So what? I was like that once"...
or: "And I could be like that if not..."
In other words, it could be, for example, about a creative madness un-derstandable to many, or, even more often, love, every second one lit up here… Here is an example of this kind of madness and attitude to it - Arthur Rimbaud, one of the last, in this sense, "madmen" of the clas-sical era. That's how he writes about himself and his poetic freedom without any hesitation:
Delirium II. Ahlimia words
"For a long time I have boasted that I own all the landscapes imaginable, and found all the celebrities of painting and modern poetry ridiculous... I loved the idiotic images daubed over the doors, the scenery and cur-tains of wandering musicians... illiterate erotic books, grandmother's novels, fairy tales, thin children's books, old operas, absurd couplets, naive rhythms... I dreamed of crusades, of missing discoverers of new lands, of republics that had no history, of stifled religious wars, of mor-al revolutions, of the movement of peoples and continents: I believed in any magic... I came up with the color of the vowels! A is black, E is white, and I is red... I established the movement and form of each con-sonant and flattered myself that with the help of instinctive rhythms I had invented a poetry that would one day become accessible to all five senses. I left the solution behind me... I described the silence and the night, expressed the inexpressible, capturing moments..."
"And crying, I looked at the golden drink - and I couldn't drink it."
So wrote the French poet Rambo. Here anyone could say - well, yes, this is ordinary poetic madness. But a person did not lose anything from such a definition, except that he found: he was even envied. (See the full text: http://proza.ru/2011/10/07/596 )
When does "Insane equate to absent"?
This issue is dedicated to the category of "madness", when not a single character goes crazy, but the entire "human herd" (or a significant part of it), which played and is now playing a significant role in law and ju-dicial proceedings, as well as in the daily lives of people not only of the Middle Ages. How did its they of that era generally treat such unhealthy and dangerous people? Was insanity the reason why a person was for-ever excluded from society and deprived of any rights? How was mad-ness described in the sources of various genres and what was common in the terminology used? How was this ailment assessed from the point of view of medicine? Why is it necessary (and salutary!) to sometimes impersonate a madman? These questions are answered by an extensive literature about imaginary madmen... And what if the powerful of this world deliberately drive the peoples of the world crazy?
Part 11. POEMS and PROSE
Aglaya KULTIKOVA
With love - to Ukraine
Wonderful friends, poets of Ukraine,
Have been eating tasteless for a long time and sleeping very little.
And the wrinkles have squeezed my forehead forever now,
I'm talking about what about me - I with you, and I love you.
My dear friend Seryozha is silent from Kiev.
But I feel - he's alive! Yes, how can I not cry
About the fact that a person, born with thin skin,
Is spread out all over it on the cursed path?
He is clever, he will find salvation and a roof,
And, of course, he will keep his Sherochka,
Because he keeps her with his dog love,
What Horror! at night he talks through a nap.
I feel somehow out of place:
I feel so bad, and different thoughts torment me,
But somehow everything is dim as long as we are not together.
I would like to drink its by live water,
Me, who untimely lost my dear children…
The reformation of the worldview
Now this is a fashionable topic, I think, because it is very popular and therefore cash. But I am not a teacher or a money-grubber, rather a waster. The only plus in my statement about her (if someone agrees to take it as a plus) is the absence of any conscious tendentiousness (un-conscious has a place to be, since my psyche is the original given - and therefore a tendency).
Infancy
There are moments that sink into the soul forever, and even live in it despite everything that is happening. For example, the awakening of consciousness. At first you are in a dream and cramped. For me, crowding and fear are related concepts. And then - suddenly you find a space around you - and this is a huge relief. I remember the joy of knowing the world of being around me. There was a lot of love, beauty and delight in it. But one of the most mysterious memories is trees. I was being driven in a wheelchair under the blooming to-fields, I could smell them, but I noticed them from afar. I was very excited by the pat-tern of their bark and branches. They were obviously saying something to me, but I couldn't figure out what it was. And this question stuck in-side me for the rest of my life. Half a century later, I deciphered this message: trees dance, just very slowly for our eyes - we live in different times. But every snowflake, raindrop, gust of wind and temperature fluctuation is a melody and a story for them, they move their body be-hind them. The trees taught me life as a dance, coming into personal contact. This feeling made me be a collector of moments in my feelings and memory.
Adolescence
It was a sea of horror, near-death experiences and tears visible to the world. My family got into a hard time at that time and I became its bal-last and symbol
Youth
I began to feel like a fairly large and active animal, able to roar and fight back, which I began to use, and the ballast, of course, was thrown off. It's just logic.
Bottom line: I have remained a little girl, dreaming of understanding what the trees told me, no longer wanting to live in the frenzy of the beast that grew in me, ready to fight to the death with anyone who hides the answer from me. Naturally, this is a stigma. And trying to fit into the world around them brought very little success.
Going out into the world
It didn't take place, they tried to train me - because it's a shame to re-lease a monster into the world. But I had friends, I had my share of the freedom I had carved out, after which, having crashed, I had to return to my native cage, in which my wings were diligently cut and embittered me. Everything lived in me at once - a motley crowd: the desire to un-derstand this world, the desire to take revenge from it, the horror of it, love, hatred, the desire to reject and be accepted. And it's all human, anyway! My dear monsters who live their lives in a sense of guilt! I love you as myself. And I am writing these lines for you. God does not live in temples and public praises. He lives in an effort to understand some-one, even a person, even a bird, even a tree, and eventually comes to the call. And maybe you are closer to Him than all the understood ones, be-cause you know, like no one else, His thirst to be understood by you.
Love
She will come again, and she will calm us all down,
And it will reconcile us all for no one knows why.
And I am to her - a person - a warrior alone on the field,
Not a godfather, not a brother, not a matchmaker, not a relative in any-thing.
But I love words - they flow down my throat,
The larynx blooms, is decorating with words,
I serve the moments of the day - for better or for worse,
Not knowing their goals,
I serve for some reason to they every day.
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© Copyright: Aglaya Kultikova, 2023
Valery KASYANOV
Russian spirit
Russian spirit walks the earth,
It has already passed through all of Europe.
He's in trouble we needed a twin,
In defense, he is important to us in the trenches.
The Russian spirit is not visible,
But it is present in any of our soldiers,
With him, we will always win in battle,
Even if we don't have enough strength.
The Russian spirit is present everywhere.
On earth, in the sky and at sea.
In an airplane, a tank, a ship,
He is with us for better and for worse.
The Russian spirit has been everywhere,
Suvorov fought with the Russian spirit.
The Russian spirit lifting to the feat,
With him we took cities, villages, mountains up.
And not everyone understands the Russian spirit
It often causes surprise.
He is with us forever in life.
It evokes respect.
The Russian spirit is present everywhere,
We have known him for centuries.
He is with the people in happiness and in need,
And we live with him, he is with us.
The Russian spirit, it is as strong as granite,
He is the only one in our millions.
He stands proudly in every park,
On the high mountain on Poklonnaya.
But sometimes someone takes it,
Once in a hundred years, will take our spirit and soar.
They all know everything in advance,
Russian spirit, it only smells of Russia.
We will not forget the most terrible years,
In the forty-fifth with him we won.
Here's the answer about the Russian spirit for you,
Our banner was hoisted over the Reichstag.
The Russian spirit, the enemies are not to their liking,
He stands on duty and does not doze.
What would tomorrow be early in the morning,
Someone else's boot did not trample on his native land.
Dmitry KOVRIGIN
MUSHROOM SEASON OF honeydew
THE OPYAT SEASON HAS BEGUN
AND THE HONEYBEES ARE SCREAMING AT US
GATHER US SOON
AT THIS TIME, WE ARE TASTIER!!
DON'T STAY AT HOME
COME VISIT US!
COME TO THE CLEAN FOREST
SEE ENOUGH MIRACLES THERE!
AND FLOWERS, AND BUTTERFLIES....
AND ... A SNAKE IN A GROOVE!
HERE SHE CRAWLS HISSING...
- DON'T BITE ME, SNAKE!!!
I'LL COLLECT YOU, HONEY
FRAGRANT GUYS
AND I WILL SAY - THANK YOU, LES!
I AM SATISFIED... TO THE SKIES!!!
AND HONEYDEW, IN OIL, WITH ONIONS ...
- THE BEST REMEDY FOR BOREDOM!
HERE THE HONEYDEW DOES NOT SCREAM
- PEACEFULLY SIZZLING IN THE BUTTER...
JUST LIKE AN OLD RECORD
Under the autumn mute...
LITERARY DIARY
I live in a country doomed to torment
I'm going through hell
By a ringing string
Through the hell that's outside
And the one in me...
on a string ready to break...
and in the darkness of sin
I can 't see a thing
In the world, here and in the spiritual...
...there are enemies everywhere...
the devil walks in circles
Narrowing its...
and I can't escape
And we can 't escape
Everything went in circles...
to the joy of the enemies...
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© Copyright: Dmitry Kovrigin, 2023.
Larisa MIRONOVA
De rerum natura. The rebirth of Atlantis
or the IDEAL Republic,
is exactly what we lack.
(The Book of Times of Change)
http://proza.ru/2011/10/07/596
"Madness as the search for truth" -
the material complementing this text - in the turning epochs (multiples of 5) of the X, XV, etc. centuries, are analyzed in detail here - in the context of the chosen ideological par-adigm. The work also includes a section dedicated to the birth of the in-stitute of outcasts on a national scale, based on the materials of Michel Foucault's book "The History of Madness in the Classical Era".
Giordano Bruno also understood the need to distinguish reality and appearance, centrifugal forces of unification and centripetal forces of destruction, he proclaimed:
The main law of civilization: the laws of truth should not obey the laws of money.
Plato, the author of the Republic (in the Russian translation "The State")
writes in the Apology of Socrates:
(Socrates here addresses his disciples)
"It is not in human nature to act as I do, completely forgetting myself, my affairs, looking with indifference at their decline, and to everyone coming from you separately, urging you to take care of virtue, because reason and passion, wisdom and civic duty - everything should be combined together." And he wouldn't suspect, of course, what everyone who hears its words ties it all together would instantly surmise.
The return to the ancient philosophers was aimed primarily at returning to the relationship that existed in the ancient world between man and nature, at the same time bypassing the religion of Christianity, which hides it for some reason. Hence the dominant role of Epicurus (the heir of the pre-Socratics), who, with the help of atomistic theory, proved the boundlessness of reality and the infinite multiplicity of worlds, and thus became the savior of the human race. Giordano Bruno performed exact-ly the same role in his era. He also decided to free people from the pris-on into which they were thrown from the universe locked by Aristotle (more precisely pseudo-Aristotle) and Christianity.
Two centuries later, in 1788, Schiller's text "The Gods of Greece" ex-pressed the same view: after the reign of Christianity, the gods with-drew from people to Olympus, and under the influence of scientific progress, Nature became a dead mechanism, because only in the infinity of Nature does man come into contact with the infinity of God. The phi-losopher offers his ultimate individuality, expanding infinity and the one with boundless Nature in sparkling splendor. The divine infinity is unattainable, but its presence is experienced in the infinity of Nature, which can be likened to the Shadow of the divine infinity - from the Light of the divine Apollo, lurking in the Shadow of matter (Diana).
Wittgeinstein argued that the philosopher is valuable not so much by the mass of theoretical knowledge that he has, as by the personal price he paid for his right to think and speak. Only this gives him the right to speak. Giordano Bruno wrote these words, not knowing yet that he would have to pay the highest price for his right to be a free philoso-pher. Being exiled from his country, he traveled a lot, and in his 16th century he wrote that in such difficult moments the youth of Europe and Russia would find salvation from modern barbarism in literature and philosophy. He wrote: "Every day, a silent miracle takes place in every corner of our old continent: millions of people, reading ancient authors, discover common norms that united the peoples of the earth in ancient times, despite borders, languages, nationalities; the true values of a person are not that he has mastered this or that truth, but in the ef-forts he made to comprehend it. Possession makes us different and lazy. Lessing expressed this thought as follows: "If the Lord, holding in his right hand the whole Truth, and in his left hand an inextinguishable passion for its search, spoke to me: "Choose!", I would bend down to His shuitse and say: "Father, give me this hand of yours, but the abso-lute truth belongs only to you." And it's impossible to say better.
***
So, striving for the Truth, we begin publishing the texts of a new book entirely devoted to the problem of the formation of a good state (a true republic). We have enough material to consider in great detail how the world ideological line fluctuates, using the example of the 1st millenni-um before the Birth of Christ. There is no doubt that this curve will completely coincide with the analogous curve of the 1st millennium af-ter the Birth of Christ, as well as with our analogue, well known to us all by the second millennium. Why are we doing this? to calculate how things will go in the third millennium, the one in which we live, because if there is a pattern, then there is no freedom of will and the right to choose (a market that puts everything in its place, or just a regulated market in which special committees and programs put everything in its place, - this is also a lack of freedom, it means that there is no choice. You can blame the lazy and thieving bureaucracy as much as you like, but this will be a bad consolation, because the bad regularity from our ahs and ohs will not cease to be a regularity. Only a full understanding of what is happening will give us a chance to finally break out of the cursed paradigm of unfreedom and begin to live actively, responsibly and truly freely. - in a republic free from stupidity and nonsense. Time for reflection has been less than a year. Months have been wasted on fuss about "free elections" to the State Duma and the new old President. No progress, alas, did not happen, the GDP turned out to be as naive as the main swamp characters, the same callousness of narrow-minded thinking, in fact, its complete absence. Putin pulls out into the light, like a magician hares out of a hat, more and more articles about the bright future, and there is no end in sight to this circus... So let's not waste a minute of precious time from now on and start discussing the burning problem literally tomorrow: how to practically arrange our state in such a way that living in it is good, pleasant and useful for the whole nation, and not for the elect and the rich, and for the joy, not for the spite, of the rest of the world.
Now a small digression from the topic. On June 27, I watched the pro-gram "Meanwhile" on TV Culture, the theme is "A special way of Rus-sia?" As always, Mr. Zlobin, who has long been registered on Russian TV for permanent residence, being with his parents for many years in the United States, but who considers it his duty to teach us how to live in such a way that people smile even wider in the United States, is play-ing solo – he is inevitably on all TV channels where talk shows are held show, in their he is a constant super expert, as if he is the only one who represents undoubted global values.
This time he began to criticize our life through the mouth of his el-derly mother, who, judging by her statements, had never been to Mos-cow before. Nevertheless, the Zlobins in Moscow, although they live permanently in the United States, have their own apartment on Kudrin-skaya Square, and not anywhere, but in the famous Stalin high-rise (there are only seven of these masterpieces of Soviet Empire Gothic in the capital, it seems their turn has come - crazy not little hands are al-ready reaching for this dainty a piece.
However, everything - is by order. Here Zlobin's son brought his mother to Moscow on Kudrinskaya Square, and she immediately began to criticize Moscow housing construction, not Luzhkovsky's self-construction, of course, but Stalin's construction: they say they built poorly - before entering the building, you have to climb 15 steps, then another 15 steps in the elevator lobby, so an elderly person can get tired. Presumably, it is proposed to build low, so that from the side-walk directly into the elevator. And the fact that this is a high-rise, i.e. a pyramid, which has a wide base, and steps are simply inevitable - it's a hill!! - it is not taken into account at all. However, why should an infirm old woman live in a dusty and stuffy, gas-polluted center, and even in a high-rise building, where she comes once a century?
Wouldn't it be better for her to live outside the city, in the suburbs, in a cozy one-story mansion? That's how they live in New York - those who don't like the steps in buildings or penthouses in Manhattan, they settle in a quiet, low-rise area of New York - Queens. And no one is calling for the demolition of the stone jungle of Broadway or Wall Street. Alt-hough the streets there are, indeed, narrow, but they were built when they rode horse-drawn cars along the streets, and not by car in 6 rows in one direction. But, for example, Coney Island Avenue in the same New York is even wider than Leninsky Prospect, and nothing, Ameri-can pensioners walk on top, who has time. And they don't grumble. And closing their eyes, they run across this wide street without conven-ient crossings in – anywhere. By the way, then Zlobin-son took his mother just to Lenin Avenue, and then she hit into criticism - why is this prospect so wide? Pensioners don't have time to cross the street in one minute. Yes, but the Lenin prospect is no wider than avenue Konni-Island.
Their conclusion is as follows: it is better to build narrow streets so that it is convenient and unhurried for all non-residents to cross them. At the same time, the old lady loses sight of the fact that it is possible to take care of the infirm and pedestrians in general in a different way - you can make underground or air crossings so that no one is in a hurry. Even if you stand, even if you walk, no one will say a word. It would seem that everything is clear, but no, Zlobin-son warmly supported his mother. But what is behind this nonsense? Obviously, not so much concern for the infirm old people who came from the United States, which, as the Zlobins believe, the whole of Moscow will be populated very soon. It is easy to guess here the processing of public opinion in the obvious direction: is it not better to demolish these inconvenient high-rises, a symbol of the Stalinist Gothic Empire, and in their place to build modern buildings made of concrete and steel, with blind windows, in the form of thick curbstones or in the form of a pile of rectangular boxes - shapeless, meaningless, but very utilitarian. And there will be three times more apartments there than in pyramidal, airy, high-rise buildings crowned with an unnecessary spire. As for Leninsky Prospect, if we accept the concept of a narrow street, at the entrance to the capital city, then it is possible to build two more rows of the same modern monstroidal houses along its entire huge length, and the rest of the Rus-sian province, who with money, of course, can easily be provided with cool Stolichnaya housing. So Zlobin is still a lobbyist, and, in a good way, he should not have been invited to TV at all every day. But - fools and roads aside, let's return to the question of the path of Russia: what, in fact, is its peculiarity? And now – straight to our topic.
Epigraph
"Harmony comes from different tones, and everything arises through struggle!"
Heraclitus
Preface
"Man is a mystery, and it must be solved."
Dostoevsky F.M.
Let's start by defining what nature is, because we are going to, once again, comprehend the nature of things. (We=I, the author of this text, and not Nicholas II at all, write about myself in the plural, as is cus-tomary in scientific publications, also plus readers whose opinion cer-tainly matters.)
Nature is a unity, a kind of whole, defined everywhere, not only spatial-ly and temporally, but also lawfully, by a chain in which everything is connected to everything by the same laws. This nature is not given as something revealed to the natural scientist, it existed independently of us, but for us it naturally arises as if for the first time and necessarily from something, consistently lining up before our spiritual vision, and not by itself, but by the activity of the human spirit. It is this nature, as a result of human natural-scientific activity, that constitutes the subject of scientific research. The science that deals with this kind of research is called the philosophy of nature. The image of a person in it is multidi-mensional. However, it is most understandable to itself in its empirical facticity and most difficult to grasp in its essence by means of the usual formal definition. The meaning of human existence in the universe is so unique, and its structure is so diverse and contradictory, that it serves as an almost insurmountable obstacle to the development of a strict def-inition that would suit everyone. The essence of man, the nature of man - these concepts are obviously ambiguous, because man is the creator himself, but what? - Of the second nature, that's what the world of cul-ture is called. And even after Nietzsche proclaimed the "death of man", it did not eliminate the human situation at all. Artistic writing (literature) this is not a "disease to death", but just an attempt under the cover of a letter to establish a gentleman's relationship of freedom with death. Well, let the work be death, which has become less bitter or less likely, because language is not able to bring the matter of death to a reliable denouement, its logical end. Moreover, language is the life of death, but it is life, the preservation of it itself outside of death, that is, death ac-quires the features of reality, we even kind of flirt with it, we want it to please us. But no one has died in the language yet, i.e. no one has lost life-death in this way. Then we can say that language is a way of sur-vival in death, a way of keeping it to ourselves, because if we die, we will lose everything, including its. And what happens? The death of the author after the death of a person opens up new horizons for us - but already in the guise of a certain madman, an artist, a rebel, a child at last...
So, having declared death to have taken place (we are talking here in the most general way - now we are interested in the death of any subject, including the death of the state), we recognize it as a co-existing event with life, which will become clearer only after the assumption that this coexistence continues in the streams of consciousness of a madman, otherwise bourgeois rationality will simply recoil from such a kind of reasoning. In fact, from the point of view of an uncluttered person, open to any assumptions in the interests of science, immortality in itself is meaningless until it begins to imply the absolute impossibility of death as a departure into nothing and never. And if a person is destined to regain immortality, which he has lost, as we believe, solely because of his laziness and depravity of nature, then the only chance to preserve humanity remains the suicidal acceptance of death as an opportunity when life dies by its own nature, by virtue of the fact of its birth.
Yes, death was not always there, a person defended the right to it for a long time and persistently, winning it from eternity, with the same zeal as the workers of the civilized world are now fighting for the right to a pension, a well-deserved rest... So, death is something that has come to a person as an opportunity given to him from above. No one says "eternal joy!", but everyone says "eternal peace", and everyone would like to have "infinite" joy, although, in the opinion of an ordi-nary person, it seems to be the same thing.
So, death is given to a person not immediately, as a free gift of nature, but as a reward won in the struggle, as a privilege. After all, only the arrival of death into a person's life made his being full, Pleromic. Death is the boundary of the contour that separates the actual space of life from non—existence.
This is a border, not a foreign country, trampled by counter-forceful ex-ternal pressure, forcing life to gather its forces.
Life and death are Siamese twins, their existence without each other is simply impossible.
By collecting his own life-death continuum, a person creates a unique accumulatively wasteful experience of personal existence. Imitation of the same action is exhausting. This is pure waste. This refers, first of all, to the most important sphere of human activity - love, the experience of which always enriches a person. But sex in its pure form is a purely expensive entertainment, shown only to cretins, they still have nothing to lose except the chains of soullessness.
Postmodernism proclaimed: life = death.
The postmodern man, ironic and free, was not afraid of death, because death comes when all spiritual resources have already been exhausted, when everything has been spent. Why and what to live on? But the death of another person close to us is also our kind of micro-death, a person painfully peers into the pitch darkness of NOTHINGNESS, try-ing to discern faint sparks there, from which the flame of life rises and flares up, this omnipresent SOMETHING. The philosophy of nature is metaphysics, in the primary sense of the word.
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Next, we will talk about what a person can do in the big business of building an ideal state, because we no longer have the time or desire to exchange for intermediate options. We have tried a lot in this life, our choice is made consciously. If we have come to this world for the sake of life, then it is necessary be good living for our life.
Life and death are Siamese twins, their existence without each other is simply impossible. By collecting his own life-death continuum, a per-son creates a unique accumulatively wasteful experience of personal ex-istence. Imitation of the same action is exhausting. This is pure waste. This refers, first of all, to the most important sphere of human activity - love, the experience of which always enriches a person. But sex in its purest form is a purely expensive entertainment, shown only to cretins, they still have nothing to lose except the chains of soullessness.
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WHY WAS SOCRATES EXECUTED?
Today, finally, my computer got a break from the so-called "virus" at-tacks, however, I had to spend half the night in restarting all kinds of browsers, etc., but now everything opens easily, in other words, you can sit quietly and work, and not curse every five minutes.
A).
The beginning of the first millennium BC was marked by the birth of CLASSES in different places of the Earth at the same time - it hap-pened in the same period in India, Egypt and Babylon - this process, to be just precise, was launched at the end of the 2nd millennium BC. This trend will continue in subsequent millenniums, was no exception and the end of the 2nd millennium A.D., i.e. the time when all adult individ-uals, now alive, were already present during this process. And the class that was born during our lifetime has not yet received a special name in political and economic science, therefore we are free to name this cate-gory as we please. The astute reader has already guessed who we are talking about - of course, we mean the legalization of a new class that already had full power by "birthright" - not by law, but by the concepts of appropriating the right to be the master of our lives as well too.
(To be fair, let's say that something similar is happening in all coun-tries without exception, but in the stagnant USSR it was most active due to the favor of the management structure itself. China also had a rigid system of administration and party control, but there, in addition to the Chinese specific mentality, there was also a powerful system of suppression of dissent, in contrast to the ideologically loose USSR, where the Khrushchev thaw had tarnished the reputation of the party managers. And that is why the Chinese have successfully keep the new class in check and even put it at the service of the updated hybrid sys-tem - the KKK - Chinese capitalist communism.)
In the preface to the blue book "Orphanage", 1989, I called this proto-class a "bandocrthy” conceived in the womb of an administrative-command caste management system." Soon, however, the baby became cramped in the bureaucratic womb, and he brazenly climbed out - pere-stroika turned so sharply to the right that it completely overturned the state cart. However, the bandocrathy, which had quickly grown strong-er, no longer needed a carriage, as soon as it was freed from the com-munist shrouds, at first dressed up in ridiculous crimson jackets, quick-ly go-go and famously transferred to Maybachs and Mercedes... And on this pathetic note, we will say goodbye to our time for now and go back 3 millennia ago.
Well, classes in various countries of the world at the beginning of the 1st millennium BC were created, of course, not by themselves, it is only in the theory of the classics of Marxism that the process goes autono-mously and all the time uphill, in the nature of human society every-thing is different - by itself everything is only going downhill. So it is here: everywhere classes were established by alien groups of advanced "special personnel" - with the full assistance of local oligarchs, they will then be partially killed by the new masters of life - the Aryans, but some will still leak into the privileged castes - mainly of the second level.
Thus, ARYAN TRIBES invaded India from the northwest, presumably from the territory of modern Ukraine, COMPACT GROUPS OF WELL-ORGANIZED, COHESIVE, SKILLFU - PERESTROIKA (transformation) WORKERS, who also brought with them a new lan-guage, science and the foundations of a new culture. The so-called socie-ties created in India, Egypt and Babylon were remarkably stable - the secret was in the simplicity of its reproduction, while other Asian states quickly changed their face - dynasties sometimes changed for no appar-ent reason. However, the structure of the main economic elements of archaic societies, unaffected by the storms raging in the upper layers of the political atmosphere, has always been preserved - we mean the CASTE STRUCTURE.
IN new INDIA, A CASTE OF PRIESTS AND SCIENTISTS WAS NOW PLACED AT THE TOP OF THE PYRAMID, THEN THERE WAS A CASTE OF THE HIGHEST ADMINISTRATIVE NOBILITY, THEN, BY A LARGE MARGIN, THERE WERE FREE CITIZENS (BUSINESSMEN, MERCHANTS, ARTISANS...) AND AT THE VERY BOTTOM THERE WERE ABSOLUTELY DISENFRAN-CHISED "INFERIOR" - LOCAL TRIBES who lived on this land even before the arrival of the advanced Aryans... As they would say now - they have not coped with the effective management of their own territo-ry, located, to their misfortune, in a favorable climatic zone. A caution-ary tale, however.....