Self-rule of Human Society

Human society in the general sense is a conglomerate of naturally formed ethnic units struggling for survival. Each such unit self-organizes according to its laws, which were developed during this struggle. People inherited the hierarchical principle of self-organization from the animal world and it must be present in each ethnic unit in addition to human laws.

At present, the world is experiencing a systemic crisis, which has been discussed for more than a hundred years. If, in the opinion of people, a crisis exists, then they believe in the general line of development of human society, from which it has temporarily deviated. Since humanity has not yet degraded, it can be assumed that during crises that have occurred, it returns to the general line under the influence of an unknown force containing a goal and a final result. Aristotle called it entelechy. We know nothing specifically about this force, but we can assume that the return mechanism was disrupted as a result of errors in the organization of the existence of individual human social units. To know where the error lies, it is necessary to know the fundamental principles of the construction of human society that determined its long existence.

The fractal category introduced into scientific circulation by Benoit Mandelbrot should be among these principles since it reflects the peculiarities of the construction of many natural systems. This term characterizes a geometric figure consisting of parts similar to the figure itself. In particular, the human body, river system, and many other things are built according to the fractal principle. The fractal principle is comprehensive in the physical world and the spiritual world should be created according to the same principle, that is, it can be applied in any creative work. We will proceed from this, considering the Universe an act of creativity, and observe the facts of similarity in it, as the idea of a fractal, in various phenomena of the physical and spiritual world. The development of interhuman relations was influenced by factors absent in the animal world. Under the influence of these factors, man is fundamentally different from an animal. Fukuyama sees this difference in the desire of man to be a creature with a certain dignity. He considers dignity as «the first glimmer of freedom.»

The observation should begin with studying the organization of the animal world, which historically continued in human society. Relationships between people were formed as the development of the behavior of a herd of animals, in which hierarchy reigns. Moreover, there is a collective struggle between animals, similar to the modern one between political parties [HARARI Yu.N. 2016: 40]>. The development of interhuman relations was influenced by factors absent in the animal world. Under the influence of these factors, a person differs radically from an animal. Fukuyama sees this difference in the desire of a person to be a creature with a certain dignity. He considers dignity as «the first glimmer of freedom» [FUKUYAMA FRANCIS. 2004: 16], that is, it is a response to relationships between people. Therefore, when comparing the organization of human society and the animal world, one must abstract from the phenomena of dignity but the phenomenon of freedom is present in the animal world, although it is structured hierarchically. Jean-Jacques Rousseau did not take this feature into account when he stated that the equality of people is conditioned by nature. On the contrary, nature determines the hierarchy of relations between animals. Hierarchy is a fundamental principle of nature, which must be modernized by the qualities of people that animals lack. Hierarchy must be present in human society and reflect its vertical structuring.

The principle of hierarchy in interpersonal relations can be seen in the teachings of Kǒng Fūzi (551-470 BC), better known as Confucius. His ethical teaching is based on the principle of rén – a special kind of humanity, structured according to the law of justice yì, understood following the duties of elders and juniors in the family and society in a hierarchical order: between the prince and his retinue, husband and wife, father and son, elder and younger brother, between friends, respect for authorities, parents, and teachers.

Aristotle held the same opinion when he spoke of right proportion which is only sometimes equality:

A father can repudiate his son if he is wicked, but a son cannot repudiate his father, because he owes him more than he can repay, especially existence. In unequal relations, it is right, since everybody should be loved in proportion to his worth, that the inferior should love the superior more than the superior loves the inferior: wives, children, and subjects, should have more love for husbands, parents, and monarchs than the latter have for them. In a good marriage, «the man rules following his worth, and in those matters in which a man should rule, but the matters that befit a woman he hands over to her» [RUSSELL BERTRAND. 1995: 157).

Rousseau demonstrates the conceit of the man of the new world, separating humanity from nature, while the first philosophers, not overloaded with the knowledge available in our time, made their conclusions based on empirical observation of the surrounding world. We will return to this topic when we make other empirical generalizations, which, according to Vernadsky, «do not differ from scientifically established fact» [VERNADSKY V.I. 2004, § 15].

Using the category of the fractal in synergetic natural systems, Czech scientist Radan Květ substantiates the theory of four joined nets in nature:

- the net of geological fault lines;

- the hydrological net;

- the net of prehistoric paths;

- the information net.

The essence of this theory is as follows. Mainly on the first terraces along the rivers, people spontaneously laid out footpaths, and the network of footpaths simultaneously became the initial information network. This network ensured the dissemination of technological experience, ideological ideas, creative preferences, etc. [KVĔT R. 1998: 43, KVĔT Radan. 2000: 294]. It goes without saying that along with the dissemination of experience and ideas, new words corresponding to newly created concepts also spread. However, it should be borne in mind that the river network is very discrete and water flows can both facilitate and hinder human communication. Small rivers and the paths along them form a local area of close human communication, limited by wider rivers, which represent difficult-to-remove obstacles to the dissemination of new information. Thus, in certain areas, a community of people self-organizes, connected by real economic ties, a common language (dialect), and common cultural and ideological ideas.

People’s awareness of this community becomes a determining factor in the formation of primary ethnic communities, which is impossible without the presence of a common language, as another Czech scientist wrote back in 1940:

Tribal belonging is a basic and objective characteristic of people as it contains full geographic and genetic interconnection. A social organization that leads to a common language and culture arises only in this interconnection… It is obvious that people’s originality is impossible to hold without a peculiar soul atmosphere communicated by their own language [KORČAK JAROMÍR. 1940: 6].

A tribe arises from the union of clan communities with a tendency toward endogamy [BROMLEY Yu.V. (Ed.). 1986: 431]. This tendency contributes to the consolidation and spread of certain anthropological characteristics in individual tribes. In one area, there may be one or more tribes that constitute one ethnic community. The geographic features of areas (primarily natural boundaries) determine the unification of individual ethnic centers into a single community with clearly expressed linguistic, cultural, and social characteristics.

As has happened many times in history, ethnic communities increase in number over time and leave their original habitats, migrating in search of new places convenient for habitation. However, usually, some of the residents remain in the old place and subsequently merge with the newly arrived population. Newcomers borrow elements of culture and language from old-timers and thus a new ethnic group is formed in the same natural conditions. With repeated changes in the population of areas, such a process can occur each time, so such areas can be called ethno-forming.

One of the largest clusters of ethno-forming areas is located in the Dnieper basin. As a result of geological processes, a rather complex hydrological system was formed here, in which its tributaries and the tributaries of the Pripyat and Desna flow in practically opposite directions. Thus, delimited areas were formed, in which the languages of the peoples who inhabited this territory in turn split several times – Indo-Europeans, Germans, Iranians, Balts, and Slavs (see map below).

Map of Ethno-producing areas in Eastern Europe illustrating alternation of substratum influences.
At different times parent languages were separated into dialects which later developed into individual languages in the same areas. Prent-day names of people were given to their ancestors. The number on areas corresponds to such periods: 1. Uprising Indo-European languages 2. The uprising of Germanic and Iranian languages. 3. Formation of Slavic languages. 4. East Slavic tribes at the time of Kiev Rus'.

As noted, the newcomers fall under the cultural influence of the previous population, perceiving the vocabulary, toponymy, technologies, some customs, and ritual elements necessary for the new conditions. In other words, with such a superposition, the culture and language of the native population is a substrate that influences the further development of the culture and language of the new population of a given territory. The degree of this influence depends on the ratio of the level of culture of the old-timers and the newcomers. It is the language substrate of the ethno-forming areas that reflects the succession of the settlement of the territory.

Other clusters of ethno-forming areas are located between the Don and Volga rivers, as well as in the Amur basin (see The Türkic Tribes, Finno-Ugrians and Samoyedic peoples, Far East: The Relationship of the Altaic and Turkic languages). River networks that form ethno-forming areas arose as a result of tectonic faults in the earth’s crust. The hydrological network configuration is determined by fault zones decreasing from the highest points to sea level. Fault zones are not located chaotically on the Earth’s surface; in their configuration of zones, one can see a certain idea, the bearer of which must exist. We assume that the bearer of this idea is God, who himself realized this idea.

In engineering and computer science, every well-functioning system consists of ready-made independent modules. This is a universal law of construction that must be applied when building a human community. To ensure successful development, humanity must be structured according to the principle of polymorphism, which we can observe at all levels of biology. In the history of humanity, this is ensured by ethno-forming areas in which individual ethnic groups are formed, the multitude of which corresponds to the horizontal structuring of humanity.

The original ethnic communities were based on blood ties, that is, they consisted of people of common origin who were aware of this. A feature of these communities was the absence of social stratification, which contributed to the formation of a single culture in which social and ethnic specifics coincided [CHEBOKSAROV N.N., CHEBOKSAROVA I.A. 1985: 70].

However, primary ethnic groups that emerge in ethno-forming areas do not avoid communicating with similar neighboring ones, although the exchange of information is no longer as intense as within the area. With the emergence of ethnic self-awareness, conditioned by the feeling of differences in the languages and cultures of primary ethnic groups, the process of their isolation occurs consciously, when people on the opposite bank of a large river are perceived as different or alien. At the same time, the river itself becomes not only a natural but also a psychological border between ethnic groups. As V.V. Evsyukov notes, in ancient human ideas, water space «is thought of as a magical border between worlds, a border between the transient and the eternal, life, death and immortality» [YEVSIUKOV V.V. 1988, 47]. Usually, in the ancient worldview, one’s clan is considered the embodiment of only the positive, while another clan is considered the embodiment of everything negative. In addition, another clan with its customs and culture is often identified with the other world.

The assumption of the existence of natural boundaries between individual ethnic groups is natural and has long been accepted by scientists. For example, Telegin wrote that «natural boundaries (rivers, mountains, boundaries of landscape zones) often and for a long time served as boundaries of settlement of certain ethnic groups» [TELEGIN D. Ya., 1968: 21]. The importance of the existence of interethnic boundaries was caused by the need to regulate the use of the terrain. Referring to J. Balandie, L. E. Kubbel asserts that such a need existed «even at the earliest stages of the history of human society» [KUBBEL L.E. 1982: 126]. One can easily agree with this assertion if we mention the well-known existence in biology of the said boundaries of settlements of individual individuals and groups of higher mammals (bear, wolf, etc.) and individual species of birds. During the period of man’s transition to a productive economy, the role of the said boundaries, according to Kubbel, becomes increasingly important. This became especially noticeable when human communities with different types of management, most often representatives of productive and unproductive economies, coexisted and came into contact. The importance of territorial organization increased even more in cases where different communities used the same ecological niche. «Moreover, it was precisely in these cases that the limiting role of natural boundaries was especially clearly manifested» (Ibid: 127).

Rivers are quite often the boundaries of archaeological cultures, although not always clear enough. Sometimes we encounter facts when material monuments of the same culture can be found on both river banks. Obviously, in such cases, we are faced with the phenomenon of an ethnic membrane. When the formation of dialects has gone so far that their speakers begin to identify themselves as a separate ethnic unit with their own language and spiritual world, then natural barriers no longer play the role of boundaries between ethnic groups themselves, but as convenient boundaries between settlement territories recognized by people. Such ethnic boundaries, according to S.A. Arutyunov, cannot be impenetrable, but like a membrane, such a limit can be permeable for some connections and impenetrable for others, it can be permeable in one direction and impenetrable in the other (the phenomenon of osmosis). He gives the example of the Khanty-Nenets connections. Marital ties, the movement of individuals and entire groups, and the mutual assimilation of entire clans are bilateral, while the ethnic border remains fairly stable [ARUTIUNOV S.A. 1982: 77].

The population of the ethno-forming area naturally develops endogamy, that is, the practice of marriages within the tribe, but cases of exogamy are not excluded, and sometimes even welcomed. However, in the overwhelming majority of cases, a girl from another tribe must be a virgin, which has a physiological sign in the form of a maiden hymen. The biological role of this element of the sexual organ is unknown, but its specificity suggests that this role is special and it could not have arisen naturally. The chastity of a girl from another tribe indicates that she has not had sexual relations and therefore cannot be pregnant. It can be assumed that such a custom is aimed at preserving the characteristic features of the tribe, which is provided by the Y chromosome, which is absent in the girl. However, it could be in a male embryo if the girl was already pregnant. Two conclusions follow from this. Firstly, the tribe consciously preserves its identity, which is provided by a certain set of Y chromosomes, and secondly, it knows how to do this. Such knowledge can only be innate without a clear understanding of its meaning and secondarily testifies that the Creator saw the human race as structured by anthropological features and endowed people with certain innate knowledge. The maiden hymen is genetically determined and cannot disappear in the process of the historical development of the woman’s body, but the established attitude to chastity in the subsequent history of mankind was regulated by the laws of existing morality to preserve the characteristics of a certain social or ethnic group. Belonging to a clan was determined by the patrilineal principle. Exceptions to this rule, when kinship is determined by the principle of matrilineality, complicate the formation of an ethnic group.

Genetics also shows in another way the structuring of human society. As is known, there are two types of genes – recessive and dominant. Recessive ones show their effect only when they are in a pair on the chromosome, while dominant ones suppress the recessive effect and act regardless of which gene they have in a pair.

If we consider the successes of different nations in the process of development of human civilization, it will become clear that their contributions to this process are different. Those nations that have the most significant contributions have achieved success in individual branches of science and culture, and only some of them have done so in several branches. The main creator of the Singapore «economic miracle» Lee Kuan Yew claimed that human intelligence is 80% genetics and 20% upbringing. Until now, no special genes have been found that provide intelligence. But if we listen to the words of Lee Kuan Yew, who successfully carried out a policy of eugenics in Singapore, we can assume that intelligence can be provided by a set of interconnected genes. Although one of them must be the most important, let’s call it the talent gene for simplicity. Since children of genius parents do not always shine with intelligence, there is even a proverb that «nature rests on children», the talent gene must be recessive. For it to manifest itself in children, both the father and mother must have it.

The talent gene does not always manifest itself brightly for various reasons. But there are recessive genes that manifest themselves very well. These are the genes responsible for light hair and eyes. Blondes and blue-eyed children are born to spouses in which both parents have such traits. If one of the parents does not have this gene, then the children will have the traits of the dominant gene, which provides the traits of a brunette or brown-haired person. Thus, the number of blondes in any human society depends on how often blondes marry each other. If there is no such preference, then the number of blondes in society is uniformly minimized and correlates with the probability with which blondes in society marry each other.

The same thing happens in a society where there is no policy of supporting the number of intellectuals with a targeted combination of men and women who noticeably demonstrate their intellectual abilities. Usually, such a policy can only be carried out at the state level, when there is control over the composition of educational institutions and their regulation.

Thus, the existence of dominant and recessive genes is aimed at a limited number of people of a certain class, intelligence, etc., while the majority of society must use the knowledge obtained by the minority and carry out its will. Of course, this harms the democratization of society, but the liberal humanism that is spreading in the world must be limited to a certain extent. The existence of a «genetic load» consisting of people with low viability is evidence of an overestimation of liberalism. Liberal ideology proclaims the highest values of individual rights and freedoms. However, an individual can be indifferent to the collective interests of people united based on a wide variety of characteristics and ideas, and even more so he is indifferent to the problems of humanity as a whole as a disordered accumulation of different individuals. Such an ideology poses a threat to human civilization, and, foreseeing such a possibility, the Creator purposefully formed the surface of the Earth with the help of geological processes so that they would form human society as a set of ethnic units organized hierarchically. This is a manifestation of the idea of structuring horizontally in vertically, which is embedded in the design of any complex system.

Evolutionary history provides us with many facts about the extinction of individual species and even groups of animals. Some species die out right before our eyes, unable to adapt to new living conditions. In South America, hundreds of insect species are dying out from deforestation, not having been studied or even systematized by biologists. However, the extinction of species in some cases may indicate more than just a deterioration in the habitat. The extinction of the saber-toothed tiger or Irish elk is due to a false evolutionary path, which manifested itself in an excessive increase in the size of the fangs or horns of these animals. Other animals, although in principle having every opportunity to survive, are distributed only in isolated niches. An interesting example is marsupials, which were widespread on Earth but were then displaced by placental mammals survived only in isolated Australia and gradually died out in the rest of the Earth. Undoubtedly, the idea of carrying babies in a pouch turned out to be wrong. Here we see the phenomenon called by Teilhard de Chardin the technique of tentative groping, in which a certain purposefulness is manifested. This tentative groping also presupposes a certain variety, a wealth for choosing the most perfect embodiment of the idea [TEIHARD de CHARDIN PIERRE. 1987: 95]. Thus, we see the absence of determination in biology at the level of some details of the physical structure of animals and, obviously, plants, in the presence of the idea of the complication of living organisms.

Summarizing the observations, we conclude that the structure of human society is based on two principles – vertical hierarchy and horizontal diversity. The significance of values is structured vertically, and their degree of adaptability is structured horizontally.

The system of its governance must be organized accordingly. All forms of government throughout human history can be divided into three groups – the rule of one person, a group of people, and the rule of the majority. Closer to our time, forms of government generally develop from authoritarian to democratic. However, having carefully examined the power structure of states of the past and present, we can conclude that there has always been a combination of democratic and authoritarian forms of government, and where this combination was more harmonious, states achieved the greatest success. The ancient Greek philosopher, the Stoic Panaetius (180 BC – 110 BC) even considered the combination of monarchical, aristocratic, and democratic elements ideal [RUSSELL BERTRAND. 1995: 237]. Let us recall at least the history of ancient Rome. The interaction of the democratic and autocratic components of power in Rome had good results, and Roman achievements were later used by medieval Europe in state and military construction, the development of legal theory, etc.

Every state should be built on this principle, and the entire world on the fractal principle. The structuring of humanity horizontally and vertically should be reflected in an adequate form of governance of human communities as states. Such a form could be a system that can be called Regimentum Mixtum, which combines authoritarian and democratic forms. Such a division of sovereignty has a deep philosophical justification: