"To Be a Human Being. To Be Humanity"
We are those who share in the ideas and ideals of this manifesto,
who join in the work toward their realization, now and forever.
We appeal to you, to leaders, to all individuals, to peoples and governments;
to everyone, who is willing to listen and to read our common manifesto, now and forever.
A great number of thinkers, leaders and ordinary people feel a sense of anxiety about what is happening with the world, sensing something bad, wrong, dangerous. The world of reason and conscience, kindness and justice is dying away. If in the past humanity lacked these qualities due to its insufficient historical development, now the situation is changing: today the process of development itself is leading to a dangerous transformation. This time it is not only the dangers that surround us and material deficit which worry people. Scientific and technical progress has always been able to deal with these problems. The problem of the new phenomenon lies in the fact that people are beginning to lose their human form, turning not even into animals, but into anti-human beings! And these processes of dehumanization are getting stronger. It’s becoming more and more obvious how a new antagonism within humanity is forming. Its character is no longer material or resource-based. Today the conflict is no longer just between labor and capital. Why is this happening? What is the nature and cause of this threat? What are its dangers? What needs to be done to prevent this tendency from conquering humanity?
Part 1. The True Meaning and Purpose of the Life of the Individual Human Being and of Humanity As a Whole
Sooner or later every person seeks to understand who and what he is, where he came from, where he is going and what the meaning and purpose of his life (and that of humanity as a whole) is.
The meaning of human life is not the same as can be guessed about the rest of living nature. In nature there is no meaning in the sense of conscious goal-setting. Still, a goal does exist. In living nature everything is born and as a result of evolution has evolved consistent with a goal. What is the goal of all living things, the purpose of each individual life form? The goal, which fundamentally separates living from non-living nature, is life itself –the aspiration toward existence, reproduction and spreading across an area. The goal and meaning of animal life is to live.
This goal is inherent to human beings and to humanity as well. However, besides this, the human being is a representative of a special, active kind of life, capable of rearranging his own universe. The meaning of life for the human being is not just a simple, instinctively-pursued goal of survival because he has the ability for consciously motivated action. No creature in nature apart from the human being sets conscious goals for itself and strives to carry them out.
The meaning and purpose of human life is derived from his main distinction from the rest of living nature, the exclusive property and ability which is characteristic only to him: the ability to make a conscious choice about his goals, and the means and actions taken to reach them. Freedom and the will to make a choice is what gives or deprives a human being’s life of meaning.
The meaning of human life lies in the willful setting of goals and the striving to achieve them.
However, in this absolute formula lies an important condition, which not everyone is aware of. Here we are speaking specifically of the human being, and thus not all goals, means and actions give meaning to life; some can take it away. And so the formula of life for the animal –‘to live’, has a different meaning for the human being, which is ‘to live like a human being’.
In this semantic formula lies the main source of divergence among the fates of each individual human being, and of humanity as a whole. Here the person is either both capable and willing to set himself apart from the animal, or he loses his right to call himself a human being.
But what can be greater than the right to call oneself a human being?!
It is the formula of ‘living like a human being’ which has moved human history and the evolution of human life forward, after humanity had received the faculty of reason. It is this formula which creates the criterion for humanity’s progress.
What does the formula simply ‘to live’ contain and dictate?
Long ago, at the dawn of life, it meant the possibility for elementary particles to gather together into robust constructs, more complex than previous forms, with the ability to exchange energy, matter and information with one another. They gained one of the main abilities of life –the ability to actively and independently sustain themselves. After that certain more complex constructs gained the ability to replicate and reproduce themselves, thus supporting their continued existence.
It was at this initial phase of the evolution of life where the struggle to survive was paramount. Individual life forms would compete for resources, and here all means were legitimate –to kill a competitor, to steal resources vital for survival, to store and consume them individually, without any consideration for others. These properties of biological life exist within human beings as well. They can often seem beneficial, but they are a manifestation of our animal origins. Egoism and the struggle for resources are the preserves of our animal origins from settings of resource deficiency. Here the main principle is that there are no limits; the life form is completely free to make its own decisions and is independent from everyone. Even today a part of humanity seeks to build on these vestiges -in society, in politics, in laws, from contemporary deceitful liberalism up to fascism and colonialism. This is a regressive path. Why?
The increased complexity of living organisms in the struggle for survival had made them more viable and gradually altered the means of survival to more efficient ones. Appearing alongside individual life forms were cooperative ones. The collective form with its common focus became more effective than the individual. The flock, the swarm, the heard –these were steps along the evolutionary process. Competition between individuals had shown itself to be less effective than the collective organization of life. Sociality appeared. Today humanity continues to face a struggle between these two principles. The conflict lies in the fact that individualism is more effective for the minority, and sociality for the majority of the human community. But it is clear that the way forward lies in the advance from individualism towards collectivism, and not vice versa. Social Darwinism, contemporary liberalism; these are paths backwards, leading to a dead end for human evolution.
The biggest mystery for humanity’s comprehension of the universe lies in our ability to reason. It seems scientifically reliable to assert that the biological forerunners of human beings did not have this ability. And then it came about.
What was the threshold, the point of transition after which human beings gained the ability to reason? Was it the evolution of the complexity of the brain? In this case, is reason a property of the workings of the intricate physical and chemical mechanism of the brain? Or was it the decision of some external force to introduce to the human animal this special ability? Perhaps it is a quality, which is the property and essence of an external will, which exists both within and without the human being, a oneness that unites all people? Science allows for each of these hypotheses and certain facts exist which can support them.
Reason has given the human being his main distinguishing feature: the ability and drive to set and achieve goals. This fundamental human trait emerged, separating him from other creatures, and making him into a human being in his essence. With it emerged the integral call toward goal-setting, and the freedom to make choices. Choice became the main driver of human evolution. Choice became a constant of life –to act like a human being or like an animal, or even like an anti-human being. A need came to determine what is principally human –what is good and what is evil.
In the previous phase in the evolution of life –the phase of egoism, the concepts of good and evil did not exist. Such concepts arise within cooperative, truly human forms of life. They are not rational in the animal world, or in the world of individualism. In these worlds there is no rationality in sharing resources, or in supporting the weak. In these settings there is no altruism. There is no concept of the ideal or the pursuit of perfection, the setting and achieving ever-new goals. There is no drive to work –to create with one’s own hands; it is sufficient to use the gifts of nature. There is no need to create a family, to love your spouse and your children, parents and relatives. There is no drive for creativity, to create something hitherto unknown. There is no spirituality or any concept of importance beyond the physical body and physical pleasure. Values and principles of life as concepts in and of themselves do not exist. Collectivism is not considered to have a higher value than individualism. There is no empathy or tolerance for others, or the drive to toward something new. All of this came to be only through the formation of the true human being.
It is fundamentally important to point out that the evolutionary acquisition by human beings of truly human characteristics and qualities, seemingly irrational from the perspective of earlier phases of evolution, have resulted in the much improved viability of human beings and of human societies! The values and motivations in the life of the individual within his community became the true criteria and measure of progress. Everything which brings a person closer to them in his thoughts, in his intentions, in his actions is good, is virtuous. Everything that drives him away is evil. To be good and virtuous is to be a true human being. The loss of these norms, of the ideal, in favor of base animalism, is evil. Taking upon oneself anti-human qualities, not found even among animals became a challenge to true humanity.
Along with the new organization of human life new hazards came about. A contradiction arose between the individual and the collective –between freedom of choice and the constraints of sociality. These contradictions entered into the structures and the order of life. The vitality and autonomy of the individual began to fall under excessive pressure from the collective, and eventually, the state. A threat to individual human freedom came to exist –not to the ability ‘to do what one wants’, or ‘to buy what one can’, but to the right to choose between acting as a human being or as an animal, or worse, as an anti-human being. A search began for the harmonious combination of true human freedom and the ability to exist within the collective, within society. A process of social evolution began.
Where does this process lead us? It cannot take us backwards, or progress would stop, which would contradict the overwhelming majority of observations about our universe. It would contradict humanity’s historical acquisition of reason and the virtuous ideal.
It is leading us to the next phase –toward a qualitatively new cooperative form of being, to a common, integrative existence. Connections and communications between and among people are growing incredibly fast. The physical body and communications between one another are ceasing to be the absolute and singular signs of affiliation to humanity. The essence of the true person, reason, does not clearly show itself while only the material unites people, and likely not only them, but also their source: their image and likeness. This evolutionary phase is already on the threshold, and will likely be an evolution not of the body, but of the spirit.
The rise of the true and virtuous human being and the true and virtuous humanity –this is the goal of nature for our further evolution. Attempts to reverse this trend lead to an evolutionary dead end.
The conflict between the two paths, between the two sets of motivations, is obvious. The true human being, unsatisfied with the imperfect world around him, sets a goal and aims to reach it, to transform the world for the better. Reaching a goal, satisfied only for a moment, he is prompted by the next imperfection, toward a new goal and a new action. This is how progress moves forward. The anti-human being searches only for enjoyment. It is found through money, pleasure, physiological instincts. But such a goal does not lead anywhere. It is a path toward dehumanization. It is the way backwards.
This is the essence of the basic conflict within humanity, of the human being versus the anti-human being, of humanity versus anti-humanity. This is the conflict which has given rise to violence and social injustice, slavery and colonialism, racism and exploitation, fascism and true ‘liberalism’, war and revolution. All of humanity’s modern technological achievements have been utilized in this conflict. The formation and structuring of states and societies has come about as a result of this conflict. All philosophical ideas and ideologies, in one way or another, have this conflict at their root, and present alternatives. All of the world’s religions speak about this conflict.
Genuine humanity means the erasure of all racial, national, state, political and geographical boundaries. However, attempts to erase these boundaries according to the contemporary program of globalization, built on ideas diametrically opposed to humanity, only results in the growth of the conflict.
All of human history and contemporary reality confirms this: from large-scale confrontations between superpowers to the usurpation of power over entire governments and resources by a tiny minority; from the ‘virtual’, finance-based economy, benefiting only counterfeiters who print the world’s reserve currency and create derivative schemes and paper bonds, to the indentured and parasitic lending practices of the IMF; from wars to destroy states that seek to build societies based on principles of social justice, to the organization of global financial crises. Everywhere one can find the historical and global conflict between the human being and humanity on one side, and the anti-human being and anti-humanity on the other.
But there is nothing more important for a person than to be a true human being! What could be more dangerous than his dehumanization? What could be more important than the struggle and the victory of the true human being?
Part 2. History and the Modernity – Are We Heading Toward a Dead End?
The time has come for humanity to make an essential choice about its fate and its path of development. It is a choice between metaphysical good and evil. One path leads to social progress, movement toward the virtuous ideal. The other leads to social degradation, to the consumer biologicalization of human life, to the collapse of the unity of humankind.
In all countries and civilizations the majority is confronted by a parasitic minority, by a ‘club of beneficiaries’. This group’s interest lies in trying to maintain indefinitely their parasitical control over the rest of humanity, and the means to this is the establishment of absolute, limitless power. Under their rule, most of humanity is condemned to enslavement. It is not only a question of physical slavery as it was practiced in the Ancient World, or the subjection of the hired laborer to the control of the capitalist, but to complete and total enslavement in the intellectual and spiritual sense. The finale of this enslavement would be the establishment of a system of total inequality, when the “overhumans” from the club of beneficiaries would rule over the rest of humanity, as a biologically inferior species. Today humanity stands on the threshold of a new fascization of the world.
Historically, the forms of exploitation have changed with time, and a variety of technologies of coercion have been developed. The oldest form was the physical power of the slave owner over the body of the slave. The slave was considered an object, a ‘talking instrument’ of labor. He could be sold, maimed, and killed at will. It seemed that the power of the slaveholder was absolute. But this was a form of power only over the body of the slave, not over his mind. And this fact made it possible for historical changes to take place.
The next historical basis for claims of superiority became the control by a minority over resources vital to life. The former slave was now forced to voluntarily go to work for the former slave owner in order to feed himself and his family. At first the vital resource was land. The peasant, working on the land, was forced to give a part of his work to the feudal lord. In connection with the development of industry, the structure of resource allocation became more complicated. The worker goes to work for the capitalist, taking for granted the system of exploitation of his labor. At this stage it is predominantly economic levers of coercion which function, not physical ones.
Karl Marx wrote about the evolution of the system of exploitation up to the historical moment in which he lived. As a man of the nineteenth century, he could not have predicted the new forms of enslavement which would occur later, the forms of social parasitism at the societal and the global levels. The historical confrontation between the minority and the majority of humanity was brought to a qualitatively new level and institutionalized nearly a third of a century after the death of Marx, in the form of the United States’ Federal Reserve System.
Within capitalism, a person is forced to sell his labor in order to obtain the equivalent necessary for his life –money. The capitalist pays him, selling goods on the market. But where does money itself come from? Initially, it was considered the equivalent of the goods for which it was exchanged. But eventually it was turned into a resource not backed up by any real labor, its value arbitrarily decided by the issuer. But the issuer is not necessarily the state, meant to serve as a universal and responsible representative. The right to issue money, assigned to groups of private individuals, became an instrument of global exploitation in the new circumstances. Geopolitically this system is inseparable from the global hegemony of the United States. US hegemony itself is a means toward maintaining the American dollar as the instrument of global social parasitism.
But the evolution of the technology of appropriation does not stop there. Paper money is presently being replaced by electronic money. In the future, it’s easy to imagine the introduction of a universal electronic card. In exchange for comfort and convenience humanity may very well end up giving in to complete control by those who administer this information and communications network. Enslavement in the future may become absolute in character. Control will be gained not only over the physical body of the person, but over his mind and consciousness as well. The new system of slavery may return in a form worse than that of the era of Greco-Roman Antiquity.
The club of beneficiaries has always acted in a coordinated and systemic way in order to gain and hold power over the majority. Initially, groups of parasitic minorities acted in local dominions within individual states. But as the means of global communications developed –through trade, financial, cultural and informational exchange, the global parasitic class, herein referred to as the club of beneficiaries, was formed. It stands above states and their governments. National governments often act as the puppets of acts arranged behind the scenes by the ‘beneficiaries’. For the attainment of absolute domination they project global finances, global information resources, a gendarme of military and police. This is the reality of the unipolar world in its essence –the world which sidetracks the individual human being and humanity as a whole from the path of true humanity into the dead end of biologization, conceptions of superiority, appropriation and inequality.
In order to create a bipolar world order, where the system of metaphysical evil can be responded to with a system of good, it is necessary to find an ideology and a path toward the building of a new global system of genuine humanity. Evil presently prevails only because it is better organized. People of goodwill need their own system of association and organization.
The origins of the desire for global domination date back to Antiquity. History knows the names of great conquerors attempting to carry out plans to conquer the world –Alexander the Great, Genghis Khan, Tamerlane. Today’s project for world domination has its origins in the expansionist ideas of the Roman Empire. In the Middle Ages the ideal of expansion was carried out under the guise of religion. The Crusades spread over the course of several generations. The subjugated peoples were forced to submit to the faith of the conquerors, heretics were exterminated, and those who did not submit were subject to death.
The great geographic discoveries of the Europeans were associated with the beginning of the transatlantic conquests. Entire peoples and civilizations across multiple continents would become their victims with the onset of the period of colonialism. Scientific and technical progress was used as a means for the West’s hegemony. The genocide of the Native American population of North America, the trade in African slaves, famines in India, the Opium Wars in China –these are the well-known markers in the history of colonialism. Colonial empires competed with one another in the struggle for world hegemony. The non-Western world was divided into colonies and spheres of influence. Napoleon in the nineteenth century and Hitler in the twentieth experimented with their own versions of the project for global domination. In the twentieth century, the club of beneficiaries provoked two world wars, and tens of millions of people were sacrificed for the concentration of financial powers in their hands. There is no reason to doubt that this group would be willing to sacrifice those they consider inferior for the goal of achieving total domination.
The desire by the minority to dominate over the majority has always been justified historically by a variety of ideological explanations. The right to dominate was justified by the supposed anthropological superiority of the select few. In the ancient world the autochthons declared their superiority over the barbarians, of the freemen over the slaves. In the Middle Ages ideas about God’s chosen people came about, at the group and individual level. The development of capitalist relations led to a new group of the chosen –of those who are more successful in the competition between individuals, i.e. of the rich and the superrich. Human existence began to be understood as a field of global competition. It was then that the biologization of human life broke through to becoming an accepted norm.
The colonial policy of the modern era was paired with the ideology of racism. Colonialism was eventually replaced by neocolonialism, and racism with neo-racism, which changed the form but not the content of the claims to superiority and appropriation for social parasitism. Instead of a direct justification of the biological race-based superiority of the white person, new theories were postulated, claiming the civilizational superiority of Western norms of socio-political and economic organization.
Eventually, a new word in the relations of domination-subordination came in the form of fascism. The fascist experience is not an exceptional failure of the cultural program of the European man; it simply reflects a step forward in the general historical ideology of anthropological superiority. In 1945, through the efforts of many countries, fascism was stopped. This was possible in large measure due to the existence of the Soviet Union and the Soviet ideological alternative. The alternative was based in the idea of international equality. Seventy years have passed, and fascism is being reborn once again. As in the past, it is supported by the global club of beneficiaries. The fascism of today has new names, but its essence remains the same –the claim to superiority of one group of people over others. Once again there is a historic necessity for a force which, like the USSR and the Allies, could stand as a counterweight to fascism. The world needs a new ideology and a new organization on the path toward true humanity.
The existing system of global parasitism has a distinct geopolitical configuration. It has a parasitic center, generally correlating with the boundaries of Western civilization. There also exists a semi-periphery of non-Western civilizations providing the Western world with its material security. Finally, there is the periphery, the global fringe, groups of countries and peoples excluded from the system of global resource allocation. Agreeing to working within the framework of this world order means working to support it. Peripheral and semi-peripheral nations that accept the rules of this world order fall into a strategic trap, dooming themselves to remaining among the periphery. Peripherality carries with it implications not only for a nation’s economy, but also its culture, education system, scientific institutions, and its system of societal values.
The present world order has been evolving for centuries. Parasitic enclaves, robber barons and speculators are common to every civilization. Socially and spiritually-oriented forces have always led a battle with them, throwing them onto the sidelines of history. However, in the history of Western civilization, it so happened that these parasitic enclaves managed to come to power. The financial speculative center of the world was formed. Its historical movement geographically has shown that the global beneficiaries can exploit any state, themselves remaining cosmopolitan and standing over governments and state power.
In the Middle Ages northern Italy served as the refuge of this center. In Modern times, it moved first to Holland, then to England. From the last century on, the United States became the geopolitical center of social parasitism. After the First World War the United States became the main economic power of the world, and after the Second –the center of the world capitalist system. Having achieved victory in the Cold War, they became the center of the unipolar world order.
The membership of states of Western civilization in the club of beneficiaries does not mean that the majority of the populations of these countries are members of this club. The majority of North Americans and Europeans are themselves victims of this process. Their interests and the interests of the parasitic minority are fundamentally divergent. Western civilization, like other civilizations of the world, has historically contributed a great deal toward the development of human virtuousness, and continues to do so. However, the takeover of power by the global club of beneficiaries leads the West toward an internal crisis and the substitution of its values. Subjected earlier than other civilizations to dehumanizing ideals, Western societies are more in need of protection and restoration of their true human values potential than anyone.
Relations of domination and subordination are opposed and contradictory to the moral progress of humanity. Therefore, the global club of beneficiaries actively uses tools aimed at the dehumanization of humanity. The masses are subjected to tools and processes aimed at their biologization. The dehumanization of society is aimed at the relegation of the true human being –i.e. the social human being, to the biological being. But historically it has been the promotion and preference for hedonism and consumption which has destroyed most civilizations. Ancient legends speak of the destruction of the cities of Sodom and Gomorrah, mired in debauchery, as the result of God’s wrath. The decay of values destroyed the Roman Empire, Babylon, Assyria, Byzantium, and other once-great kingdoms. The same problems of hedonism and consumerism affect humanity today.
The dehumanization of the elite lies in the finding and cultivation of anti-human norms. Corporate ideology justifies the ‘chosenness’ of a minority, and from this stems the ‘right’ to live according to principles which are different from those prescribed to the majority. A tiered system of living arrangements emerges, offering differing values and meanings. For the lower tiers –the crowd, norms for a biologized herd, for the upper tiers –the elite, ideals of superiority and the right to appropriation.
Claims to world dominance have been presented through a variety of ideological covers. Today a central place is held by the banner of contemporary liberalism. This ideology should not be confused with historical liberalism. Today the ideology contains within it entirely different, deceitful principles, technologies and politics. It is namely contemporary liberalism which we consider to be our main ideological opponent. Taken as an absolute, the idea of liberty –of ‘freedom from’ cannot be the foundation upon which society is built. Freeing himself from the state, from religion, from group associations, family and children, the human being ceases to be a social creature. The world of pure liberalism would be a place of competing individuals, an animalistic, biological world. The strong minority would become the favorites, and the weak, i.e. the majority, the dispossessed. Therefore, the world needs a different freedom –the ‘freedom for’.
The freedom of the true human being lies in his ‘unfreedom’, that is, in the restrictions on his interactions with other human beings. This is what sociality means! The deceitful absolutization of the primitively-understood concept of freedom in reality negates the right to be truly free –to escape from the mechanisms of economic and other forms of coercion and subordination of the human being. In the Ancient and Medieval worlds the elites were ‘the free’. This freedom was provided by the unfreedom of the majority –of the slaves and the serfs. Today the conflict between the “free” and the “unfree” remains. The poor person, according to supporters of the liberal approach themselves, cannot be free; only the wealthy person can be free. But wealth in the existing parasitic global system is created by the parasitic exploitation of the poor. The freedom of the rich depends upon the unfreedom of the poor.
Freedom and unfreedom have a geopolitical component as well. The Roman-Hellenic world was presented as a world of the free, opposed by the unfree world of the barbarians. The free center, together with an unfree periphery, is a basic conflict which continues to play out today. The freedom of the global center today rests on the unfreedom of the global periphery.
Contemporary liberalism is used as an ideological weapon against non-Western civilizations. Traditional elements holding societies together are destroyed, and countries are plugged into the network of extortion of their national markets by the global market, which is dominated by the West. The modern technology of liberalism consists of 12 “de’s”: deideologization, destatitizaion, deautocratization, desocialistaion, deidentification, decentralization, deindustrialization, demonetization, deintegration, desanctification, denationalization and detraditionlization.
In the essence of contemporary liberalism one can find the familiar face of another ideology –fascism. These ideologies are genetically linked. Liberalism paves the way for justification of claims to superiority and domination by a strong, wealthy parasitic minority, which emerges victorious through ‘competition’ with the majority. Fascism establishes superiority through force, appropriating and consolidating inequality through technology, via institutions, through geopolitical and military-political control.
The history of humanity is only a small part of the evolution of life as a whole. In the coming thousands of years, the evolution of the human species will not stop. The biological foundation of life, existing at the moment of the advent of humanity, has been supplemented by a second foundation –that of sociality. The human being is a social being, and in this he is fundamentally different from the animal. The social component of human life in comparison with the biological only grows with time. Socialization, the continued increase in the humanization of the human being, is the main component of progress. But against the backdrop of social progress is formed the next, evolutionarily higher level of life –the spiritual. The sociogenesis of humanity gives way to genesis of the soul. Within the religious traditions of humankind, this process is reflected on as the prospect of the divinization of the human being –his arrival at the ideal, to the image and likeness of God.
However, progress is not linear. Breakthroughs toward the moral ideal alternate with setbacks and periods of the degradation.
Each civilization has made its own positive historical contribution toward the moral progress of humanity. Humanity, having spread across the world, adapted to various environments. The result of this adaptation was civilizational identity –the uniqueness and distinctiveness of each civilization. Civilizations vary in the degree to which they adhere to various values, which together constitute a single ‘packet of common human values’.
The existence of civilizations, accented by conditions of resource and other constraints, along with varying values, still generally led humanity in the direction of moral development. Through the emergence and development of local civilizations, humanity as a whole also progressed. Against this, the death of civilizations, the loss of their civilizational specificities resulted in the overall moving away of humanity from its evolution to the ideal. The Ancient Egyptian, Harappan, Sumerian, Babylonian, Assyrian, Hittite, Ancient Persian, Hellenic, Roman, Aztec and Inca civilizations all perished. Today the expansionist process of globalization threatens other civilizations which have managed up to now to preserve their own civilizational identity. Saving them, finding ways to build on traditions, rather than breaking with them, is an important contemporary challenge for humanity.
Consumerist morality and hedonism are values which have spread globally. A rapid erosion of the value of work is happening. Traditional family structures are falling apart, same-sex marriage is being legalized, gay pride parades are being held. The result is a decline in the number of children being born, the aging of nations, and depopulation. Year after year the number of drug-addicted youth grows. The marketing of sex goes hand in hand with the promotion of violence, social deviance, asociality, individualism. Killing a person in contemporary films and videogames becomes an ordinary scene which is replicated in real life. Indiscriminate aggression and hate among people grows. Ethnic conflicts erupt across all corners of the globe. The lowest levels of societal poverty expand, filled in large part by illegal immigrants. The education of the elite is separated from that of the masses. The loss of existential meaning in life results in a growing number of suicides. Philosophical questions are dismissed from social relevance, the consumerist race paralyzing human consciousness. The true essence of the human being is being replaced by the surrogate ‘economic man’, followed by the consumer being and the hedonist, i.e. the biologized being. The human being is losing his humanity.
True humanity cannot exist or progress on a foundation of parasitism, consumerism and perversion. It is necessary for the parasitical minority to derogate the majority. The escalation of the conflict between the majority and the minority, between humanity and the club of beneficiaries, is a historical inevitability.
History is filled with examples of this occurrence. Humanity experienced a significant crisis during the transition from Antiquity to the Middle Ages. Then the growth of social inequality had led to the near-collapse of the unity of the human species. Division into superior and inferior beings came to be seen as a matter of course. But then the great religious revelations emerged: Buddha, Christ, Mohammed. Within their own civilizational context, each spoke about the same things –about the unity and truth of humanity. For a long time, religions served as directions leading humanity toward moral improvement. After the great religious revelations, killing a slave like livestock became impossible. That which began to be expressed in Antiquity and the Middle Ages is today declared from the position of science. The philosophy of humanism was born. Within its framework, Karl Marx and Friedrich Engels addressed working humanity in 1848 through the Communist Manifesto. The Soviet project became an attempt at the practical embodiment of human values professed not only by Marxism, but also by Christ’s Sermon on the Mount. During the existence of the USSR, when a real global alternative to global social parasitism existed, the inequality of nations, peoples and social groups in the world decreased. The failures, mistakes and deformations of the social and moral ideas in practice threw shadows over this historical experience, but by no means did it annul the idea of humanity’s achievement of the moral ideal. On the contrary, the world today is more in need of a new word and its development, of contemporary ideology and praxis. Despite the historical experience of divergence between the worldviews of religions and the sciences, the new united worldview will be a synthesis of religious and scientific approaches; the contradictions in the methods of understanding of the world are already beginning to fall away.
The time is coming for a new theory, a new global ideology. Its main question, which social science paid for by the club of beneficiaries attempts to distort, is the question of good and evil in their historical and contemporary incarnations.
An opposite school exists, which seeks to revise the humanistic content of the world’s religions. Teachings and ideologies are formed which directly or indirectly work to reanimate the idea of ‘natural’ inequality. In the beginning they existed in the form of religious heresy, then through the ideologies of liberalism, racism, colonialism, and fascism. In accordance with these ideologies the projects for domination over the world come about –today in latent form, tomorrow explicitly. In its essence, these are ideologies of anti-Christianity, anti-Islam, anti-Buddhism, and in general of anti-humanism.
The evolution of biological life is controlled by the laws of nature. The human being chooses the path of his own development for himself. He purposefully sets the course of history, designs his own future. Science and technologies of societal management allow for projects of social engineering on a planetary scale. But the dominant contemporary world ‘project’ runs contrary to human evolutionary development over the long term; it does not lead to progress and the divinization of humanity, but to its biologization and dehumanization. This is a path to a dead end. Humanity needs a different project, a project of moral-oriented development. Humanity needs a delimitation of good and evil, a conflict and a victory over the forces of evil, rather than a compromise with them. In such a conflict victory must be fought for!
Part 3. What is to be done?
To win in any battle organization is needed. The forces of global evil are truly global and are well organized. Being a minority, but having superiority in resources, they were able to subordinate the majority. The matter of good and evil in the world today will not resolve on its own.
The victory of Christianity in the Roman Empire resulted in the creation of the Christian Church by a community of believers. The successes of the world communist movement were preceded by the creation of the communist party, the Communist International. Party building of a new type is needed at the present stage as well. The forces of good need not only an idea, a common ideology, but also their own leaders, a headquarters, and finally, their own banner.
What exactly must be done to answer the challenge?
1. First of all, a broad critique of the existing world order is necessary. The vast majority of the population must become aware of the system’s parasitic nature. Parasitism can function only by deception. It uses techniques of ideological concealment. When the fact of the separation of humanity between the exploitative minority and the exploited majority is obviously seen and universally recognized, this system will be destined to fail.
It is necessary to make clear that within the existing world order, most people are condemned to a position of anthropological inferiority, their role in life being solely to serve the club of beneficiaries. It must be shown that stratification, both among nations and within them, will only increase. It is necessary to remove the blinders from the eyes of humanity.
The ideals of the French Revolution have been trampled upon. Neither equality nor brotherhood are principles of societal construction today. The concept of the equality of rights is in reality only a ‘right to rights’, but only the representatives of the rich minority can truly exercise them. The polarization of humanity between majority and minority is becoming increasingly apparent. Democracy, conceptualized as the realization of the will of the majority, is turning out to be a fiction.
The starting conditions between people are not equal, and the blatant falsity of the thesis of equality of opportunity only intensifies the degree of injustice. Only several years ago revolutionary protests in the United States, held under slogans taken from the vocabulary of Karl Marx, were considered impossible. Today they are becoming a reality. To suppress the protest actions police are called, arrests take place. What can be said about the rest of the world if even American society, with its place at the top of the global system of wealth distribution, is rocked today by internal social contradictions?
Universal enlightenment is still far in the distance. The club of beneficiaries does not rest; it uses various technologies of ideological maneuver. Among them are the ideas of ethnic nationalism and racism. Peoples are instilled with the idea that their problems are created by illegal aliens, by immigrants, by their country’s neighbors. Interethnic conflicts lead away from an understanding of the true nature of evil. The idea is instilled that the contradictions between peoples and civilizations are inevitable, just as inter-civilizational wars are inevitable.
People must be given a fundamental understanding of the unity of values among humanity. Despite variations in local ways of life, people everywhere are united by the basic values of humanity which bring us closer to the moral ideal. From here it is necessary to restore a formula which can unite humanity. The creators of world religions spoke of the unity of believers, no matter their race or ethnicity. Karl Marx put forth a formula promoting the unity of the world’s proletariat. The new formula for uniting humanity must be based on common values –a unity of good versus evil. Such unity does not mean the rejection of civilizational identity. On the contrary, unity in this case is only complemented by the distinctiveness and uniqueness of each civilization.
The colossal historical call for the truth must be answered –to finally call things by their real names. Every ordinary working human being must become consciously aware that the contemporary world order dooms him to anthropological second-rate status. People must come to a universal understanding that the existing system leads to a dead end, to hostility towards the interests of the majority.
2. An extensive campaign of education, organized on a global level, is necessary. For this it is necessary to use all possible informational resources. The internet provides tremendous opportunities in this regard. In a situation of ideological filtering in the media controlled by the club of beneficiaries, especially in television, the internet must become the primary tool for a multilingual campaign of outreach and education.
The opponents of the global parasitic system did not have such an opportunity before. Informational globalization is creating a new system of latent control over the world, but in this case the informational weapon can be turned against its creators. The internet is the primary field of our ideological campaign.
However, critique and explanation of the essence of the present model of the world order is not enough to change it. An alternative vision for the future must also be presented. Around the world the ranks of alter-globalist movements are growing, protests are being organized, the effigies of political and financial magnates are set ablaze. But what is proposed to replace the existing world order? A clear, distinct vision which can be shared by a large part of the alter-globalists does not exist. They do not have a program, nor even a real vision of the alternative. It almost seems as if the alter-globalists themselves do not believe in the possibility of their victory. Without an answer to the question –what is on offer to replace the present system, the movements are destined to fail.
3. This is far from the first time that manifestos and appeals to the future humanity are being created. Written in different languages and in varying historical contexts, the New Testament, the Koran, and the Communist Manifesto were all calls to humanity about the future.
In their essence they expressed a common values position against the ideas of supremacy and inequality. The appeals were presented to religious and secular societies of their time. The present calls for a new manifesto, one which is applicable to the context of the modern world.
A question which naturally arises is about whether we, even united, can confront the United States of America, the bastion of the obsolete world order. This is an erroneous formulation of the question! The renewal of the world will be possible only if it is addressed universally to the whole world. American society is one of the most significant addressees of our appeal.
There is no question that ordinary Americans receive certain dividends from the geopolitical domination and global social parasitism of the United States in the contemporary world. The material standard of living of the American worker is significantly higher than that of the working population of the world’s semi-periphery and periphery. But American society itself is not a society of equality exemplified. The incomes of American workers are not comparable to the incomes of their elites. Divergence among Americans is growing and income inequality in the US has reached its highest levels in the postwar period. As a consequence, social and ethnic niches isolated from one another are formed. The united civic nation of the United States grows ever more stratified. This suggests that American society too in large measure can support the ideas of this manifesto.
4. The calls to the future humanity will remain wishful thinking without an active political actor. At present such an entity does not exist. Who could become such an entity? Disparate alter- and anti-globalist organizations do not have such prospects. It is not just a matter of their size and resource potential in comparison with the global center. Protest without an ideological base for a new social construct may slow down or even tear down the old order, but it cannot create the new one.
These organizations often end up depending both personally and organizationally on the club of beneficiaries, whose goal remains to control the world.
The formation of an active political actor for the coming unification and transformations is the main task of today!
Initially, this actor can begin as a national movement, then as an international social movement, but the question of the movement’s geopolitical base must be resolved. This base will be formed by those states whose interests are suppressed within the unipolar world order. Liberation from latent control by the United States will result not only in the removal of the burden of exploitation for the people of these countries, but also the reassertion of their own civilizational and anthropological self-worth.
Most states in the modern world operate within confines set by American policy. At the same time, the degree of hatred toward the United States grows in the world. Opinion polls show that attitudes toward the US today are more negative than ever among all countries in the world. Negative perception of the country dramatically exceeds a positive one. A strange phenomenon of the US’s global ‘leadership’ can be observed. The ‘leader’ is followed, but it is hated. The dissonance can be better understood if the word ‘leadership’ is replaced with ‘claim to hegemony’. And this means that in the visible future the subordinated and exploited peoples and nations will rise up against their ‘master’.
Choosing an alternative model for the world obliges governments to carry out their own transformation. The scale of the reconfiguration of states toward the ‘packet of common human values’ depends in each case on the degree of moral deformation during the period of the present global historical setback. Today there are no civilizations that would not require some level of spiritual renewal.
5. Nations, states and their elites face temptations. One path involves motivation and movement towards a new world based on the principles of the ‘packet of common human values’. It is a path of struggle and risks.
The second path is the temptation to try to get into the circle of the world elite. This path means the acceptance of the system of hierarchical parasitism.
In reality, no new entrants will be allowed onto the top of the pyramid. All the preferred places within the ‘multistory apartment building of humanity’ are already taken. No one is going to make room in their ‘apartments,’ much less voluntarily leave the ranks of the ‘golden billion’ in someone else’s favor. The temptation to enter the preferred ranks ends, as we are aware, in systemic failure. The experience of the USSR, betrayed by its own elite, is one of the best examples of this kind. The experience of contemporary Russia –facing a halt in its historical development while pursuing the liberal mirage, is a second affirmation. These are but two examples of the temptation of national elites to join the global elite.
This means that the second path is in reality a path to a strategic dead end. An objective understanding of this fact by the nations of the world will lead them to decide in favor of the first path.
6. Under the new ideology a new geopolitical alliance will eventually form. Entering it should be possible for any state which has chosen to take up the values of the moral progress of humanity. This alliance will become the basis for the formation of an alternative world system.
In order to coordinate the activities of the alliance it will be necessary to create infrastructure for this purpose. In place of the United Nations, an organization which has lost its credibility and become in large measure an instrument of American foreign policy, a new supranational body will be necessary, which will be able to make strategic decisions on global development.
For the purpose of dispute resolution, it would make sense as well to consider the creation of appropriate judicial structures. In place of the International Criminal Court, a court must be formed on the basis of the packet of common human values.
The alternative world system will be possible only if it has the necessary capabilities to deter external aggression. The system must be prepared to withstand military intimidation. Historically doomed to failure, the club of beneficiaries will be willing to go to extreme measures to preserve their rule. A new alliance will eventually need their own, unified armed forces.
Another fundamental issue will be the creation of an alternative financial system, one which is not subservient to the US dollar-based system. The exit of a significant enough group of countries from the dollar-based global financial system would fundamentally undermine the levers of latent control over the world. Without these levers the entire ‘service’ economy of the ‘golden billion’ will show itself to be unsustainable. Accordingly, all the power structures that are derived from the hegemony of the West –military, informational, scientific, technological, and political, would also collapse. It is essential that the new finances be connected to real, labor-derived measurements of value.
7. Among the most important levers of control over the world is the control over global information flows. It is impossible to isolate oneself from the global information space. In this space an obvious core exists, generating dominant ideas, values, and beliefs. An alternative core must thus be created for the dissemination of information, comparable in power and pull –an independent network for global communication.
The task will arise to fight and to win in a conflict between two systems of propaganda, two ideologies. This task of fundamental importance necessitates the creation of a corresponding supranational institute. Its shape and functions will relate to questions of global ideological construction and struggle.
The Third International of the Communist movement serves as a good historical analogue. The strength of its position was secured by the powerful geopolitical entity to which it was connected. A great number of communist and workers’ parties from around the world were based around the Comintern.
The New International will take upon itself the mission of consolidating all national movements that support a multipolar world of multiple civilizational identities, and an ideological bipolarity of the world separating the values of genuine humanity from the parasitical, biologized worldview of the club of beneficiaries.
The strength of the New International will come not only from its harnessing of the true potential of the future of humanity, but also from its forward-looking positions and the global appeal of its message. Its most important addressees must be the working people of the countries of the West. Through organized pressure from two sides: from without (from those countries which have adopted an alternative model of development), and from within (from opposition movements by people within Western countries), the bastions of the club of beneficiaries will inevitably fall.
8. Which country will be the geopolitical subject which will take upon itself the mission of the consolidation of states and peoples in the vision of the future humanity?
We see Russia playing this role. The matter is complicated by the country’s liberal delusions after the collapse of the USSR, but these cannot last for long. Russia is a country which is equipped to hold an independent position in the struggle with the club of beneficiaries and world parasitism. The country has the means to independently carry out all the operations necessary in the process of industrial production. Russia’s scientific infrastructure, with sufficient state support, will be capable of working independently; this is something the country has already had historical experience and successes with. Russia’s nuclear potential is also sufficient to deter aggression from the club of beneficiaries, and for the creation of an alternative power in relation to the United States.
Fundamentally important as well are Russia’s spiritual resources.
Russia is the only civilization in the world with the experience of offering an alternative to the Western ‘project’ of a planet-wide world order. The basis of this model goes back to Christ’s Sermon on the Mount, reconceptualized in the framework of the communist ideals of true humanity based on the values of work and collectivism. Russia has more than once saved the world from others’ plans for world domination –from the hordes of Batu Khan, to Napoleon, to Hitler… Each of them was broken within the Russian stronghold. Each time Russia’s victory was one not so much one of material resources as a great spiritual victory which, at the same time, was won through tremendous sacrifices made to save humanity. Today the nations of the world have a right to expect a new great feat by Russia –a new appeal to all of humanity with a new word.
A fundamental historic challenge lies in the threat of a rebirth of a new parasitic center of the world akin to its modern face –the United States, resulting from this new center’s own desire to dominate. Therefore Russia, having devoted itself more than once to the self-sacrificing task of saving the world, with a fundamental and messianic sense of altruism, has a right and duty to become the organizer of a new global social assembly.
Contemporary ‘liberal’ Russia is still far from being capable of such a designation. Its temporary deformation is the result of an attempt by the club of beneficiaries to dissolve Russian identity and to permanently eliminate the country’s sense of its historical mission. This creates the internal and first-order task for the country to heal itself of its ailment. Instead of the historical Russia, the world presently sees a kind of monster –a New Babylon; in its essence, an Anti-Russia. Therefore the freeing of humanity and the task of the revival of the genuine Russia turn out to be tasks closely linked to one another. With Russian civilizational identity restored, humanity will receive a weighty basis to change the parasitic model of the contemporary world for something better. Russia’s impending elite and ideational transformation thus has a world historical importance.
9. But prior to its birth in the geopolitical sense, the subject of the coming transformation must declare itself ideologically. At first an ideology is formulated, then supporters come together on its platform, and only then geopolitical bridgeheads are formed.
Many governments and their national political elites are integrated into the global parasitic system, and will not be willing to break with it. Within this system they receive certain privileges and niches of economic wellbeing. Entry into the global hierarchy depends on the renunciation of the interests of the majority, of the value identifiers of one’s respective civilization. Therefore, the struggle against the global club of beneficiaries will be connected with a struggle against the comprador oligarchies within individual governments. The full support of state institutions in this struggle cannot be relied upon. The role of the driving force in the impending transformation must be taken by national and international social movements.
Fighting to preserve the civilizational identity within their countries, these groups will also be fighting for the moral progress of humanity at the global level. The social movement of this type is an association of the like-minded. It unifies all those who share in the program of values presented herein. The main criterion for admission into the association is the acceptance of the stated moral ideals. Cells of this association can be created in any location, within any country. Modern systems of communication will allow for their organization and uninterrupted cooperation in real time. This same system will also allow the opportunity to involve each participant in the discussion of the current agenda. A congress, an executive committee, standing bureaus before the executive committee, national and territorial sections, groups and cells –the structure of this kind of organization is well known from the experiences of all Internationals. Within the association, publishers, educational centers, research and analytical institutions will be formed.
In the first phase of the New International the ideology of the movement will be clarified. It will be worked out on the basis of the values and goals set forth, and expanded to detailed administrative technologies and visions of the future. All questions in relation to the existing and future world orders, and in relation to the creation of the power and ideational transformation in individual states and in the world will find their answers.
The second phase will be a period of struggle for hearts and minds. The victory of the New International will come about when its rightness becomes apparent to the vast majority of people. The parasitic world order is based on a lie. Once the nature of this lie is exposed, the system will crash. Before that moment it will be necessary to create an alternative system. In the place of the pseudo-values of hedonism and consumption, the values of the moral progress of humanity must govern humanity. Instead of serving the global club of beneficiaries, science must become future-oriented, and education focused on the formation of the future humanity. In the place of comprador, ‘Cult of Mammon’ worshipping elites must arise genuine, spiritually-oriented elites.
In the third phase, the ideology of the New International will receive its geopolitical embodiment. Sooner or later it will be adopted by those states condemned under the present system to exploitation by the club of beneficiaries. Today the contours of new inter-civilizational geopolitical alliances are already taking shape. Their inclusion into the construction of an alternative to the parasitic world system programs them toward the adoption of the whole complex of alternative meanings and values.
The inclusion of governments into the project requires their spiritual purification, and in political terms, their ideational and elites’ transformation. Such a transformation within each state will be aided by the international movement. In contrast to Marx’s concept, we are not speaking here of a revolution. The revolutionary path is but one of the possible ways to implement the transformation, and far from the only one. Another is a top-down path to transformation initiated by national leaders and existing power groups. They stand only to strengthen their own positions if they choose to work to earn the respect, trust and support of their people, whose fate –and this is an absolute certainty, is linked to the ideology of genuine humanity.
The fourth phase will be the phase of confrontation between two ideological and geopolitical systems. One system represents the old, parasitic world order, the other –a system of human virtue, addressed to the future, spiritually-transformed humanity. Historical experience and the mistakes of the old bipolar confrontation of the Cold War must be taken into account and corrected. Embodied as a unified system of values, the new virtue-oriented world will continue to remain civilizationally multipolar. It will not be a world of the hegemony of one civilization, but a genuine inter-civilizational alliance based on the interests of all humanity. The victory of such an alliance will result in a true commitment to the interests of the majority.
The fifth phase will be the period of the new world system, victorious in the struggle for the virtuous ideals of humanity. In religious conceptions, this time has been described as the Kingdom of God; in Marxism, as communism. The great victory of humankind will have not only economic, social and cultural significance. It will open a new stage in the evolution of a life of reason, of purposeful and conscious action. It will be a stage of the spiritual transformation of humanity.
Along with social-scientific prediction, there is a sense of optimism and confidence, and even a measure of faith in the coming of the virtue-oriented future. And these hopes are a given, first and foremost, based on the whole course of human history. Much of what humanity faces today has its historical analogues.
Rome in its period of decline is one such example. Roman globalization had captured nearly the entire known world of Antiquity. A unipolar, Rome-centered world order was created. Imperial power and the imperial elite came to decay morally. Rome came to live as a parasite on the work of its conquered peoples. Lasciviousness and luxurious living came to be perceived as the main indicators of social success. Consumerist, anti-work attitudes of the crowd were embodied in the slogan “bread and circuses”. Sexual perversion became the norm, while the traditional family became subjected to ridicule. Birthrates fell, with children seen as an encumbrance. The ideology of superiority of the few over the many was touted as natural. The slave in the Roman understanding was not a human being, but an animal in the shape of a human, a ‘speaking tool’. The ideas of Roman-Hellenic exceptionalism were spread and simultaneously, local nationalisms grew. In many ways the contemporary world seems to be a copy of its Roman analogue!
And what happened next? The Gospel proclaimed a new word for humanity. Parasitism and vice came to be condemned, and in their place lofty ideals of humanity were proclaimed. Religions came to belong to the people, confronting the ideological justifications of parasitic elites. The world religions eventually came to win not only politically, but also to assert principles and values of a new world order.
But in the beginning was the Word; at first there was always a manifesto of humanity to come.
Humanity has broken through to its future many times before. It will be necessary to do so once again today.
The described path is difficult and long. But it will assuredly lead to the desired goal, since its achievement is the historical inevitability of the human drive to evolution.
We appeal to you: let’s go forward on this path together!
Long live the new ideology –the New International, the new future of genuine humanity!
Authors and Initiators of the Project:
Stepan Sulakshin, Doctor of Physical and Mathematical Sciences, Doctor of Political Sciences, Professor, Moscow, Russia.
Vardan Bagdasaryan, Doctor of History, Professor, Moscow, Russia.