This is typical for any tradition universally, including for “advanced” Europeans. But they’ve learned to hide it. They have outgrown tradition. Money has replaced the authority of man among the representatives of the market civilization.
Blood relations cool down and are torn apart in parts because of the movement and even more precisely because of technical perfection. The impact of progress on traditional relations is associated with the next invention of tools, the improvement of technology, and the complexity of the economy. There is also a blood gap between the movement and the social divide. And if such a connection is broken, then the limiting right also disappears. There is no patriarchal family – there is no hierarchy. There is no longer this force of attraction of blood. Along with the weakening of hierarchy and discipline, the prohibitive power of taboos also falls. In the neighborhood community, there are no relatives, there is no innate hierarchy, there are prerequisites for a new relationship, communication, so to speak, on a democratic basis. New relationships are built not by birthright, although youth always remains a disadvantage, synonymous with inexperience, and therefore weakness – through the centuries, through specific merits, the indicator of which is the social significance of actions, and in the future their cost, the value of personal feat increases. To gain authority and leadership, kinship and nobility alone are not enough. And merit can come through some common problems, disasters, diseases, wars, etc. These new opportunities for social reward give rise to a new vision and new professionalism. Who has what abilities? For the common people, disaster has always been the beginning of unification, the merging into a new collective of relatives, for the civil or proto-civil-like-minded people in order to resolve the common misfortune, therefore, loyalty to the ethnic, corporate, and, in the end, the state idea.
From the blood to the idea.
There is a simple mobilization of forces by adding them. From the very beginning, unity, loyalty to the leader, the community, the people come from understanding the common task-the idea. This community is natural, organic, not artificial, and alluvial. From here come the heroes, the best sons and daughters of the fatherland, patriots, and just even citizens of their state. In addition, a bunch of life in a limited area contributes to the speed of reaction or prediction – will or will not be a collision. In another way-to, be or not to be a war with neighbors. And is there time to prepare and repel external aggression?
With the development of commodity exchange or monetary relations, the need for profit would supplement such foreign policy analysis with everyday reflection. It was first invented by merchants from the outside so as not to get into dependence, in other words, not to miscalculate and not lose their freedom by miscalculation. The townsfolk have always loved freedom, but even more profit. These ordinary citizens or (already) philistines invented their calculation, in other words, “reason”, and thus expanded the limits of their protection. This is a commercialism reflection (the Refag’s reflection in the future. – Revcon.). The regulation of civil relations led to mutual consent. Submission to the law was a limit to the arbitrariness of the external (power option) warrior-aggressor and internal, putting on a percentage of the merchant. The law has become a new taboo in the civilized world.
Yes, the autocrat and dictator, and his people, maintain a level of obedience as if they were primitive priests. They need there is obedience in the first place for power. That is, this power will strive for absolute obedience and teach order.
Chapter II
Who is zeref
Zeref is a neologism of two words: zero and reflex-reflection. Zeref has very little reflection, almost zero. Zero is a very rudimentary reflection. Almost like a child’s. And why almost? If we are talking about a traditional society, then every person in such a society is dissolved in his community. A person seems to be there in a traditional community, and he does not seem to be there. Some people are divided by age and perform their duties strictly.
Zeref is a subordinate of the hierarchy from birth. What kind of system is this? The most important in the hierarchy are the elders. Then there are the other ancestral authorities, but they are also all adults. In general, all mentors in the traditional community are life experience holders. The elders, the authorities of the clan, the teachers-all of them rule the people, who in turn rule the Zerefs. The Zeref fathers raise Zeref sons. In such a scheme of seniority and experience, they do not need to think to perform. The skills of honoring teachers or older people discourage the desire to reflect, that is, to immerse yourself in yourself and think. Therefore, the Zerefs resemble ordinary soldiers of the community, such as ants – each ant has its task, its area of work. A person has no need and nowhere to dive. Others paint his behavior. If he obeys the more experienced people of the tribe, he would definitely succeed. The proverb “A docile heifer sucks two cows” explains well how to achieve success among Zerefs. In the future, this phenomenon of small reflection will explain the mass phenomenon of another popular wisdom that I am the boss, and you are a fool. Traditional peoples have not completely gotten rid of the old paradigm in modern conditions. On the contrary, they have developed it and deepened it. Even if it turns out to be a negative selection and the fool changes the fool, or the thief changes the thief in power.
But still, traditional people are convinced that “all power is from God.” That God gave it. It turns out that the corrupt government is also beneficial to traditional people?
The person himself develops reflection. Because a person thinks for himself, no one will think for him. The older he gets, the more he must evaluate his actions and the degree of their adequacy. The higher the reflection of a person, the more he plunges into autonomy. The more independent it is. The brighter his actions. But where do these actions come from? Especially in a traditional community. If each higher member of the team puts pressure on the lower one, presses from top to bottom, the lower one simply does not have time to resist, and he must “suck” the udder, if he can, then immediately from two queens and something else from the bosses.
That is, he has nowhere to take the strength to resist?
Some people do not develop anything in themselves at all. They do not develop and so live to old age in natural conception and development at zero. Many do not achieve anything, even sucking all the” wombs” of their superiors. They are simply used as slave chips, cannon fodder consumable like a building material. They do not save up wisdom, but only years. That is, such people live their lives as if in vain and do not turn into a person. Only the most loyal hypocrites to the throne become “human”. Who is lucky to be next to the next dictator? But they are also unlucky if the dictator is overthrown. Sink or swim?
As they say, do not judge and will not be judged.
We know that adults foster all children in the world. At that level, they set them until the child himself cannot think. So, on a ready-made level, on their experience, that is, on the baggage on which these teachers themselves lived before. And, of course, on the experience of their ancestors. A child or teenager does not need to think here, or, say, think deeply, do not need to think at all. Well, that’s it. The first level of automatic actions is the level of clear categories, and it is the categorical level.
The first level of tradition is the taboo level.
What you can and can’t do. It is very hard and clear. For example, you cannot eat a person (at least your blood man). Having sex with your family members is strictly prohibited. The Zerefs can’t stand up to teachers. Everything that the father says is always the appropriate indication for them. Violation of discipline is followed by punishment. The most severe punishment is that of breaking a taboo. And in other cases of disobedience, there are no less severe penalties. Growing up, little Zeref realizes that his main friends in the world are all people of his blood. His brothers, sisters, aunts, and uncles of his tribe, his family. They will accompany him all his life in the family collective. Relatives will condemn him or, on the contrary, support him morally, praise him, and encourage him. The main judges of Zeref’s life are relatives. It is their privilege to execute and pardon morally. Zeref will grow up, “suck” the cows of the tribe and will teach a new generation of his own family.
Morality is the second level of tradition.
This level is present in all traditional peoples as an accumulated experience of harmonious living and even survival. Morality, or traditional morality, is at the heart of all traditions, and among all peoples, it is approximately the same. If the people maintain and preserve their morals, they can safely look to the future. On one condition: if a given people and each person develops consciousness in themselves because everyone’s subconscious is rich in itself, it consists of dreams and vague chaos, and Zeref without teachers develops only instincts. If remove the teachers, at least humiliate them with their salary, the status of beggars, and the Zerefs can kill each other, not immediately, of course, but they will definitely do it. Without teachers and the elite, they will degrade like small children.
If there are no teachers, no Zerefs.
The satisfaction of physiology alone absolutely does not lead to development, if only because a person is a person and not an animal. It is necessary to somehow differ from the animal. Everyone should think, and everyone thinks so. There is a lot of good in a traditional person, and this good is as if innate. It is also subconscious-it is an inheritance from good ancestors. Such a person is said to be a promising person. Hardworking, easy-going. Or, on the contrary, belligerent and rebellious. But today, even this is not enough. There are many bad things in a person. 90% of a person are instincts. It is the Zerefs who manage to curb their animal instincts. It is the teachers and the elite who curb wild passions. Otherwise, civilization would not have received people not ready for modernization. The Zerefs who have lost their teachers but continue to do everything automatically that is, on the set skills of the past, become as if blind. They stumble in modern space. This often leads only to radicalism. If, for example, the traditional population immediately enters unprepared for market relations, they immediately prepare a “personality”, then all the habits of the past become convex. Zeref has a weak reflection, and few colors and assessments of actions are predictable. From a sudden meeting with new introductory materials, all Zerefs become radicals. Whatever the morally free Zeref does will be radical from now on. But he’s a “person” now! This is because there were very few thinking people in his family. And there are even fewer teachers. And there may not have been any good teachers at all. So Zeref man becomes a savage radical or a radical savage. Modern values and civilization have a terrible effect on the Zerefs.
The distant ancestors of humans are apes.
And there is a clear hierarchy in the chimpanzee herd. And the actual consciousness of man has been found “recently” – 50 000 years ago. And for millions of years, humans were apes. These monkeys gave man instincts. With them, the first Zerefs had to fight. But man manages to fight the animal principle in two ways: this is either to obey the teachers or to learn to think yourself, that is, to become a teacher yourself. Only in the movies, a child is born immediately from love, not even nine months go by. To become a teacher, you have to live your life or at least think fast. Modern Zerefs all know how to think. But they are still drawn to the revival of tradition because the only smartest of the Zerefs see the bulge or radicalism of their fellow humans that this is destructive radicalism.
What is good and what is bad.
Teachers, or the elite of the chosen, have always sought to tame the ape in their people. And to educate everyone so that a person is good and useful to society. Hence, the reflexes (good and bad) are driven into the subconscious. A person recognizes his relatives and automatically does them good. He tries to be useful. But when he sees an enemy of a tribe or village, he becomes ferocious and cruel. This is Zeref. His reflection is zero-low. Zeref. Zero-reflection. There are no halftones. The alien’s meeting will be radical. He’s a stranger. Nothing else is needed.
If a person overcomes the primary reflexes, he grows consciousness and soul. Here is such a Zeref who enjoys respect and honor in Revcon. But, of course, this is no longer Zeref, but who? You’ll learn more about that later. In short, less selfishness means more altruism. The worst of the Zerefs are callous, thick-skinned, selfish people. This is the garbage of history. But Zeref, do not forget for a moment, always grows. He grows morally and spiritually. He thinks he is. Furthermore, he sinks into himself. Although morality, of course, in troubled times is very lame.
It turns out that Zeref is primarily a very young person, a child, a small child, or almost like a child. Secondly, and most importantly, it is a traditional person. A man who knows his place in the ranks obeys the hierarchy. He knows what is good and what is bad according to the traditional law of his village. His actions are set. But not by themselves, but by the older Zerefs. Therefore, he thinks badly and does not seem to want to think at all. But it is necessary for him to follow the trail of the leader and remain silent on the path of war or hunting. The Zeref likes silence in the surrounding nature.
Chapter III
Beyond the Good
What is good for people, and what is its continuation in time.
Tradition is like a mode of good in time.
What is good? I’ll have to distract myself with such trifles. Good is something good for a person. Zeref man waits for good like a piece of meat sometimes. If another person gives a piece, no matter what, even sugar, even a loophole for a career, then he is good. If he does not give, then he is bad and greedy. This is the so-called Zeref bulge – too obvious a desire to satisfy this selfishness. So, we do not notice the tradition behind subjective good and bad. But in fact, for a convex market, self-interest is the culture. What is tradition? Everyone knows that this is a social habit that fathers introduce. What are they implementing for? So that the children have pieces. And these pieces are not just pieces of meat, and they are pieces of life. So consider tradition as a piece of your life, which should be lived according to the tracing paper of the fathers.
Tracing paper traditions: build a house (build a yurt), breed heirs, invite relatives or guests to visit.
In this form, tradition is blind. Because even if 90% of the people build houses and fill the tables with expensive dishes, food for the delight of guests, it is not good. This is, first, an indicator of the level of the owner of the house. This is how he fulfills the covenants and is very proud of it. But the traditional person is Zeref (reflection zero) he will act against all odds. He doesn’t even care who the priest and administrator are from now on. The main thing for a traditional person is a family idyll. Let relatives will gather for copious dastarhana (a table with food. – A. B.) and envy him. Zeref does everything for the show. Showing prosperity, Zeref shows his capabilities. Zeref does everything here according to the tracing paper. He has fulfilled and even exceeded the saturation and is happy about it. The greatest pleasure and the greatest pleasure of a well-fed, well-to-do Zeref is to see envy. So, during the feast, guests praised the table with viands and the host of the hospitable house.