Animal behavior is two-dimensional:
1. on the one hand, it is focused on receiving pleasure, mainly of a physiological nature and partly of a psychoemotional one;
2. On the other hand, it is focused on avoiding troubles, mainly pain and partly psycho-emotional.
In any of the variants, the behavior of the animal is built on the basis of innate instinctive programs and their superstructure shells, expressing the individual and collective experience of interaction with the habitat of the population, which includes the individual.
Since ancient times, it was considered reprehensible for man to follow this two-aspect behavior of animals. All societies historically stable in the continuity of generations (and, accordingly, their cultures) since ancient times, since the Stone Age, demanded that their members be above this two-aspect nature of animal behavior:
1. On the one hand, they demanded that in the behavior of their full-fledged members a meaningful will was expressed, focused on achieving one or another benefit for society; the will, capable of self-sacrifice in some kind of emergency.
2. And on the other hand, so that at the same time people take upon themselves the moral and ethical duty of providing all-round support to both the surviving heroes (if they lost their health and ability to work) and to the relatives of the victims who were left without care.
The manifestation of these very qualities is honor.
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In the historical past: The rejection of the requirement to be above the two-aspect behavior characteristic of animals and the accompanying moral and ethical duty of all members of society became the first open expression of the already accomplished moral decay of society, which entailed a social catastrophe that occurred during the life of one to four generations, if society did not renounce this kind of moral and ethical animal-demonic licentiousness.
The viciousness of the current global policy aimed at corrupting the younger generations, which was carried out earlier and continues to be carried out now in all the so-called "developed countries" is especially noticeable in Russia, where a fair share of the population remembers the art (and above all cinematography) of the Soviet era, in many respects which worked to promote the ideals of building socialism and communism and educate appropriate morality and ethics. Therefore, many of our compatriots are now able to compare the works of art of those years with the “arts” of the post-Soviet era.
1. If the Soviet era was characterized by a wide range of ideas (both on a personal scale and on a national and human scale), expressed in the plots of films and other works of art, 2. then in the post-Soviet era there are only two ideas: one - "to prove your coolness!", The second - "to snatch money!"
To these two "ideas" and "eternal values" is added a third idea: receiving physiological pleasures in various kinds of vices. It is presented, if not as the pinnacle of the meaning of life, then as a normal component of the life of society.
But this third idea is completely contrary to the norms of relict cultures and ancient civilizations, which demanded from full members of society to differ in their behavior from animals and not be licentious and dissolute, although at the same time, debauchery was allowed by slave cultures within the community of slaves, who for people were not considered - "talking tools", "humanoid cattle in the service of man."
If we make generalizations, then in crowd-"elite" cultures all kinds of debauchery was recognized as permissible for the common people, provided that it did not affect the calmness and interests of the "elite" and its owners. Within the “elite” itself, debauchery was always condemned, but since it arose (due to the statistical predominance of inhuman types of mental structure), it should not have a defiant and public character that undermined the cult myth of any crowd- “elitism” about the nobility of the “elite”, its dignity and honor - as the characteristic properties of the "elite" as a whole.
What the overwhelming majority of ordinary people need in life - to work out the well-being of their family and society by honest creative work - is not the topic of artistic creativity intended for the broad masses: since the organizational principles of crowd-"elitism" do not imply the solution of this task in life, this is not place in the life of crowd-"elite" societies and, accordingly, art is not capable of teaching people this.
The latter is what distinguishes the works of art of crowd- "elitism" from the best works of art of the so-called "socialist realism" of the Soviet era, which worked to translate certain ideals of social significance in general into life.
Justification of this state of affairs in art - and in art for the broad masses, above all, - by references to the fact that "demand creates supply", in this case does not work, because regardless of whether the artists and show businessmen understand this (as well as the audience) or not, art has this or that educational impact on the younger generation. And this impact is all the more effective - the more accessible works of artistic creativity are to people, and above all - to children and adolescents.
The reason for this is that in the process of growing up, all people, without exception, go through age periods when they perceive patterns of behavior for themselves from the behavior of others and culture without independently understanding and rethinking them. This can happen because in childhood and adolescence, people still do not have all the necessary knowledge to understand whether the proposed patterns of behavior correspond to Good or Evil, or, depending on the accompanying circumstances, they can be either one or the other. The underdevelopment of volitional qualities can also contribute to corruption even in cases where the child (adolescent) understands what is happening to him, and realizes the harmful, possibly irreversible, consequences of what is happening: with lack of will, the algorithm of herd-school behavior operates.
As a result of the action of these factors, an individual in a crowd-“elite” culture can become a victim of corruption before he is able to realize what society is doing to him and what consequences this leads to himself, his descendants and society as a whole. In crowd- "elitism" this kind of corruption of the younger generations by society and its culture is massive, and in the overwhelming majority of cases in conditions of crowd- "elitism" the consequences for the individual are irreversible; the only question is the severity of these consequences.
In the conditions of crowd- "elitism", for the reproduction of which all social institutions work, the only way to save a growing person from corruption is a righteous family upbringing, to which, however, the overwhelming majority of families are not capable, since the elders in them were corrupted themselves once in the past and do not possess the knowledge and volitional qualities necessary to protect your children and their friends from the harmful effects of others and culture.
All this means that if for twenty years we have been constantly showing on television all kinds of “coolness”, the cult of money, sex, vices “in moderation” as a norm of public life, and if the luxurious life of the “elite” is idealized on everything ready, then the generations who have grown up on this will perceive all this, and what was once shown on the screen will be reproduced in their lives according to the capabilities of each, to the extent of his depravity and abilities. The generations corrupted by such a policy will indeed generate a demand for such "art" that will further corrupt their children and grandchildren, reproducing a society of humanoid non-humans in the continuity of generations.
If, for twenty years, the dream is shown on television - the ideals of a righteous life of the whole society based on the labor of all, then the new generations will have significantly less morally and ethically decayed non-people, as a result of which the real life of society will be closer to the embodiment of the dream of universal prosperity in continuity generations.
Those. the question of what and how to show on screens and present to people in other forms of artistic creation and in educational programs is not a question of the "freedom" of artistic creation and the "freedom" of self-expression of artists in art (especially in such art as cinematography, requiring a hefty investment in each piece). This is a question of politics: who are we educating through art - people? or humanoid non-humans?
And if the state is truly democratic, that is, it works for society and the realization of its vital interests, then it is obliged to suppress and eradicate the "freedom" of shameless artistic creation, and to support the freedom of artistic creativity, proceeding from the fact that freedom is the guidance of God given by conscience …
In fact, the cult of vices in crowd- "elite" societies, stable in the continuity of generations, is a generator and stimulator of the biological degeneration of some part of the population.
All vices, without exception, in one way or another have an impact on genetics, and, accordingly, on the potential for personal development of future generations. And this impact in all cases, without exception, bears a harmful character: otherwise vices would not be called vices and would not be condemned in historically stable cultures as anti-social evil.
But the overwhelming majority of those who lead a lifestyle in which there is room for vice find themselves under the complex influence of several, if not many, factors. Under the influence of these factors, the biological potential of future generations is destroyed: at least this creates the preconditions for the descendants to automatically unconsciously repeat the vicious way of life of their ancestors, and as a maximum, the family line breaks off due to the death of people or loss of reproductive ability. In the range between these extremes lies life, burdened by diseases and problems arising from the lack of life skills necessary for their identification and resolution, which the individual is sometimes simply not able to master or develop due to a more or less pronounced biological inferiority.
The organizational principles of crowd- "elitism" are such that the cult of vices, as a generator and stimulator of biological degeneration, affects the common people to a greater extent - the broad popular masses. Therefore, with a certain global policy pursued in relation to a particular society, the cult of vices can become an instrument of "self-genocide" of society as a whole or of certain peoples in its composition: on the one hand, society, being involved in a vicious way of life, itself loses reproductive potential and the potential for personal development of its members and (as a consequence) culture; on the other hand, historically, in reality, the cult of vices can be inspired from the outside, bypassing the control of the consciousness of most of society through the mediation of some of its members, who do not understand the consequences of what is happening or have become traitors,but whose position in society and in the institutions of power is such that they influence the nature of cultural policy.
Over the past millennium, Russia-Muscovy-Russia-USSR-RF have been living in just such a regime of “self-genocide”. And if the Russian regional civilization has not died up to the present time, it is only because a stable genetic core has been preserved throughout this time.
Historical experience has shown that much can be done with humanoid "rams" - a crowd of carefree dependents, individualists. And this did not happen and does not happen by itself without the application of someone's purposeful malicious will. The situation is even worse if an individual uses various kinds of psychotropic substances. Daturants and their systematic use are the norm for the cultures of crowd- "elitism" in the entire highly and not very civilized world. Their use, all the more systematic, is characteristic of the type of psyche structure lowered into unnaturalness. Moreover, if the subject becomes addicted to intoxicants, then he acquires a persistent distortion of his biofield. And accordingly, according to the parameters of his spirit, he ceases to belong to the biological species "Homo sapiens". But along with this, those information flows that should not be in it, given the parameters of his biofield, initially set by his genetics, enter his psyche. According to the change in the parameters of the biofield and the change in the parameters of the world perception, both the range of interests and the nature of information processing change.
This and much more give grounds to assert that different types of mental structure have different capacity. And accordingly: Pushing society into a vicious way of life is a pushing of society to types of mental structure that have a lower capacity than those possessed by those who claim power over it.
The fact that these types of mental structure are listed in the sequence of increasing capacity to act creates the illusion that they are steps on the same path of society's ascent. But if the fact that a minor personality in its development from infancy to adulthood successively goes through different stages, at each of which more or less clearly expressing in its behavior in different periods of maturation the features of each of the named types of mental structure, can be considered normal, then for society and humanity as a whole, such a consistent evolution cannot be considered normal. For any society and humanity as a whole, the evolutionary path of civilization is the same: "the animal type of the psyche structure the human type of the psyche structure"; but a deviation from this normal path of development is possible:“The animal structure of the psyche the structure of the psyche of the zombie-bio-automatic machine the demonic structure of the psyche the death of civilization. But from the path to the demonic evolutionary dead end, it's never too late to turn towards humanity.
From any state, it is possible to take off to a humane type of structure of the psyche, bypassing all intermediate ones (in the sense of their distribution over the frequency ranges in which each of them is capable).
The internal conflict of the individual psyche with the types of the structure of the psyche of a zombie, demonic, lowered into the unnaturalness of each individual has its originality. This peculiarity of the internal conflict nature of each gives rise to problems in the relationship of individuals in their social life. As a result, the collective psyche of society also develops internally conflict, for which reason the collective unconscious of society (its egregorial structure) is unable to maintain a harmony in society. This is perceived by individuals as a conflict between the individual and society. There are two ways out of this conflict:
1. either impact on the collective unconscious in the direction of resolving its internal conflict;
2. either isolation from society, maintaining "armed neutrality" with it, which requires pumping up various of one's own abilities.
The second prevails in Western society, which, having moved away from the herd (the individual is "the property of the tribe"), inherent in the dominance of the animal type of mental structure, has passed to the cult of individualism. But it is precisely this cult of individualism that is capable of creating a serious obstacle for Western society in the transition to the humane type of mental structure and collegiality - a kind of egregorial algorithms corresponding to the human type of mental structure. As a result of this, a direct transition from the statistical predominance of the animal type of the psyche structure and lowered by artificial means into unnaturalness to the human type of the psyche structure as a social norm, bypassing the stages in which the zombie and demonic psyche types prevail statistically, is preferable for society.
Nothing - except for your own skepticism and laziness - prevents this path of a conscious transition to culture, in which the human type of mental structure - the norm achieved by all by the beginning of youth, would become for Russia and humanity as a whole the main path of development: the development of culture, upbringing and education systems, all public institutions.