"Globalization" is a term of political science, which only in the last years of the twentieth century became the property of consciousness of those interested in politics and economics.
It was at this time that "globalization" began to call the totality of economic and general cultural phenomena that affect historically formed cultures (including economic structures) of peoples living in different regions of the planet, partly destroying them, and partly integrating them into a certain emerging - global culture, which in the historical perspective is to unite all of humanity.
This global culture will be good or bad, i.e. what kind of morality and ethics will be expressed in it? Will it be monolingual or multilingual? - the question is still largely open.
And in all societies there are so-called "anti-globalists" who are dissatisfied with globalization in its historically present form and oppose it, without delving into the essence and history of this phenomenon.
At the same time, the issues of global interpenetration of different national cultures into each other in the course of history are not of interest to “antiglobalists” because they act out of prejudice: globalization is uncontested badly.
Accordingly, the alternative to globalization, from their point of view, supposedly is the maintenance of the regime of national isolation, isolationism and conservation of their cultures by all peoples.
But in reality this is an unrealizable false alternative arising from a lack of understanding of the nature of the global historical process. The approach proposed by the "anti-globalists" is bad and in reality is not an alternative to the historically real globalization taking place [1]. The fact is that:
Globalization is objectively generated by the heterogeneous activities of many people pursuing their personal and group interests. And these interests are for the most part not at all global in scale: the vast majority of people throughout history have no time and unusual thoughts about the fate of humanity, and accordingly they do not have thoughts of global significance, which they would purposefully implement.
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What is now called "globalization" took place in the past, but did not have a name and was not so noticeable in the daily life of societies and the personal life of most people. Throughout the memorable history of the civilization of modern mankind, "globalization" appears as a process of mutual penetration of national cultures into each other.
In the past, globalization was stimulated by international trade and the policy of conquest, but now it is stimulated for the most part directly by the technical and technological unification of the national economies of different countries into a single world economy of mankind.
The economic component of globalization throughout history dominates over its other aspects and represents the process of integrating productive forces (the population of different regions of the planet and their resources) into a single economic system of mankind, as a result of which there are fewer and fewer economic units isolated from this system in the world. the whole and from its other fragments.
Wars throughout the history of the current global civilization are mainly due to direct economic interests, although economic interests themselves are a consequence of a certain worldview and worldview, and in addition, ideological constructions in a number of cases were designed to hide behind words about high ideals a primitive desire to plunder, enslave neighbors or to clear them from the territory where the aggressors themselves intended to live in the future. But regardless of the ideological support and political specifics of a particular historical era:
The integration of productive forces is objective in nature, since neither modern humanity, nor any one national society (including relict primitive cultures that have been stuck up to the present in the Stone Age) can exist without any system of production and distribution of products, and all people in one way or another are interested in increasing its efficiency in order to get more products and at the same time have free time. And one of the means of increasing its effectiveness is the exchange of cultural achievements of different peoples in all its manifestations.
All this taken together means that globalization is an inevitable process in the history of mankind - objective: it can only be interrupted or stopped by another global catastrophe - military or geophysical. It is not generated by the will of certain "globalizers", but proceeds regardless of the desire and will of each of the opponents or supporters of some meaningfully undefined "globalization in general".
However, the objective inevitability of the globalization process does not mean that it cannot be controlled and is not long ago controlled by subjective arbitrariness.
Culture is the totality of all informational and algorithmic support of human life, which is not transmitted from generation to generation in a ready-to-use form based on the genetic apparatus of the "Homo sapiens" type.
At the same time, a culture that is quite stable in the continuity of generations is one of the factors to which any culturally unique population of the biological species "Homo sapiens" is genetically adjusted in the process of generational change.
Every society in some way self-governs in interaction with the natural and social environment. Upon reaching a certain level of cultural development, society in some forms expresses the concept of its self-government, after which the concept of organizing the life of society becomes a factor determining the further development of culture in all its aspects.
And after that, the principle “culture is a consequence and expression of the dominant concept of management” operates, the effect of which extends to the science of society as a whole, and to historical and sociological science in particular.
The incentive to organize the management of objectively existing processes and the deployment of certain projects is the pressure on the psyche of people of the relevant factors in their lives.
According to the objectivity of the process of globalization and its impact on the life of regional societies and people in them - in the culture of mankind it is inevitable that the question of managing globalization as an objective phenomenon is repeatedly raised throughout history, regardless of whether there is such a concept of “globalization” in culture or not: the process objectively takes place and affects the lives of people.
In essence, the question of managing the course of globalization is a twofold question:
- Its first aspect is goal-setting in relation to the completion of globalization (the vector of goals in managing globalization is a certain character of culture, in which over time all of humanity should unite).
- Its second aspect is conceptual, defining the ways and means of achieving the intended goals.
Globalization projects
According to the historical circumstances, by now there are and are operating several projects of globalization.
The biblical project of enslaving humanity in the name of God
There are several versions:
- Christianity ", including" Orthodoxy "," Islam "- in all their branches, not inclined to a revolutionary transformation of the world);
- Marxist pseudo-socialist, revolutionary-terrorist, intriguing, in which the keepers of the tradition are the followers of L. D. Bronstein (Trotsky);
- convergenceist, which presupposes the preservation of crowd- “elitism” in forms that incorporate the personal “freedoms” of bourgeois liberalism and the state-planned nature of the economy of pseudo-socialism based on Marxism, a high level of social protection of the individual by curbing the consumption race and solving biosphere-ecological problems by the planned economy (adherents of this version are guided by an evolutionary-reformatory transition from what is historically real to a certain ideal, which at present is not fully defined by them in theories, since “descendants are no more stupid than us and will do everything themselves, in accordance with the specifics that are not predictable for us circumstances ") [2];
- Islamic world caliphate, the purpose of which can be twofold, depending on the circumstances and success in its implementation:
- or to solve the same problems that the Marxist version could not solve in the 19th and 20th centuries, but under the cover of a different ideology and other rituals of social magic;
- or create the preconditions for "world de-Islamization" - raising the Koran to the rank of "world evil" and prohibiting the unauthorized access of the common people to its text and translations, similarly to what happened after the Second World War with respect to "Mein Kampf": so that people were deprived of information necessary for their independent assessment of the historical past, and treated these and other phenomena on the basis of ready-to-use opinions developed for them by especially trusted professional “historians”.
Russian - Bolshevik
The Russian - Bolshevik project of globalization is currently expressed in the KOB, it presupposes the transition of multinational humanity to conciliarity and the dictatorship of conscience through the development of national cultures in a direction that ensures that everyone reaches an irreversibly humane type of mental structure by the beginning of youth.
Chinese
The Chinese project of globalization, due to its own traditions of crowd-"elite" character and adherence of the ruling "elite" to Marxism (with some "Chinese" specifics) and the atheism of Chinese culture throughout the entire memorable history, is not able to solve the problem, which the Chinese called the "yellow danger paradox”[3], since, like the biblical project, it was originally doomed to try to be realized within the limits of God's permission.
In fact, China in the past abandoned its own project of globalization in the 15th century (the creation of an ocean-going fleet and expeditions led by the eunuch Zheng He were a prerequisite for this) and is now making an attempt to correct this mistake.
However, for success, the moral and ethical basis of the new project of globalization in Chinese must change so that China does not offer other peoples its crowd-“elitism” instead of their historically established crowd-“elitism”.
Japanese
The Japanese Globalization Project is currently in its "embryonic period." He inherited from the past the problems that hinder the success of the project:
crowd- "elitism" based on the principles of "bonsai" applied not to ornamental plants, but to people and society, idealistic atheism, apart from the nationalistic nature of the ancient Japanese religion, Shinto and Buddhism, which came to the country from China and carried a specifically Buddhist crowd - “elitism”.
Notes
[1] In fact, an "anti-globalization international" is emerging, which coordinates their protests in all countries of the world. Those. “Antiglobalists” - objectively, regardless of their declarations - represent one of the branches of the globalization process.
[2] In line with this version, the CPRF is drifting politically weak-willed, without making any efforts to change the world.
[3] They themselves are convinced of their peacefulness, and outside of China they are feared both due to their more than one and a half billion population and due to the growing military-economic power of an incomprehensible purpose. And one of the first reactions in the mainstream of protection against Chinese globalization - the "yellow danger" - is India's declaration of its desire to join the Customs Union formed by Russia (recall that in the past there were conflicts between China and India over the delimitation of their territories).