Harmonious Economics or The New World Order. Vladimir Emelyanovich Chabanov
during World War II, besides the official allies of the Nazi Germany (Finland, Romania, Slovakia, Croatia, Hungary, and Italy), the USSR had to face 18 thousand volunteers from the occupied Netherlands, 12 thousand Danish, Swedes and Norwegians, 6 thousand French, 4 thousand Walloons, and 4 thousand Spanish (data provided by the Major General of Wehrmacht von Buttlar). The Hitlerites were well supplied with raw materials and arms from France, Slovakia, Poland, Sweden, the Netherlands, Denmark and even Switzerland, so the USSR was in fact fighting against entire Europe.
A real genocide of Russians, including their history, culture and language, was under way after the collapse of the USSR in the Baltic countries, in Ukraine and many CIS countries; it has been invariably and cynically welcomed by the advocates of “human rights’ in the West. If it views the adversaries of black people as racists, those of the Jewish – as anti-Semites, and those of Russians – as human rights activists. These are links in one and the same chain, the result of one centuries-long policy. Useless to call for truth and justice, to try to evoke the nobility or even basic decency. For all of these are absent.
The fundamental incompatibility of the Russian and the western world is further proven by the observation that as soon as Russia became closer with the West, it faced decline, new troubles and cataclysms. Indeed, only friendship with the Anglo-Saxons can be more devastating than the war with them. “To be an enemy of America can be dangerous, but to be a friend is fatal’, warned Henry Kissinger. The West has actually taken advantage of Russia’s credulity to proceed to information attacks against the country, to deceive, to rob and to humiliate. N. Berdyaev claimed that Marxism first appeared in Russia as an “extreme form of westernism’. It conforms better with the western struggle for existence than with the Russian struggle for the truth. This is why there is no surprise in the deplorable result of such assimilations, as the desire to impose foreign ideas in an unsuitable soil cannot result in success. Besides, the current “reforms’, ugly and deceptive as they are, were not conceived in Russia.
“The West has been and will be God’s punishment for us, which we still fail to realize. We are stuck in the western mud up to the ears, and we are good. We have eyes, but fail to see; we have ears, but fail to hear, and our heart is ignorant’ (Theophan the Recluse of the Vysha Monastery). This thought is echoed by professor Yu. M. Osipov: “The tragedy of Russia lies in its interaction with Europe’. For this reason, only then Russian revival started when the country discarded western values and was nourished by its own roots. And this is precisely what we witness today.
Thus, the confrontation of Russia and the West is of fundamental nature. It is produced by the collision of different civilisations, and not only by simple disagreement with certain actions, ideology, leaders, or their policy. Due to its uncompromising stand, the West cannot reconcile itself neither with Russia’s difference, not with its religion, its originality or wealth.
The processes described above have left us too different from one another. While a western person defends his individuality, a Russian affirms his belonging to a greater entity. Western people are attached to law, to private property and to man-made justice; Russians are inspired by fairness, social prosperity and justice of Heaven. Where they attempt to resolve problems by force, we act through compromise and agreement.
On the other hand, western society has also created a unique culture, has produced greatest philosophy, painting, music, architecture and poetry. Western pragmatism has improved economic systems, social structure and everyday life. It has generated modern science, education and art. Thus, it has significantly influenced all aspects of the daily life in Russia and the entire world. This attitude has also shaped the mind of the Russian westernists, who adore western culture and do the best to introduce western values on the Russian territory. Above all, the west has in many ways been regarded as a standard of “good’ development.
The considerable differences between the European and the Russian civilisations, cultures, and values prevent the efficient implementation of the said achievements in Russia. Our country is thus relegated to the position of permanent lagging behind, of imitation and longing for applause. For instance, Russian people tend to believe that “human being is superior to the property principle’ and that the idea of “natural law’, which serves as the basis of the Western European moral, is understood through the ideals of Virtue, Justice and Truth. Is it possible then for Capitalism to be as successful in Russia as it is in the West?
On the contrary, the model based on the activity of smaller groups, where “one is for all, and all – for one’ has proved most productive in Russia. The main rules of such system are described in paragraph 2.3. This set-up employs the group initiative, inherent of Russian people, as well as original thinking and collective talent. “These factors precisely have contributed, from the initial stages and throughout the history, to the formation of common, group structures for governance, of collective, often artel-type forms of labour organisation; they have laid the foundation of the further development of corporations’35 (academician L. T. Abalkin [24]). Where Russians abandoned these principles, and tried to follow blindly the foreign rules of organisation, of human relations, and property, they inevitably failed. This entailed useless lamentations on the originality, incapacity, backwardness, stupidity, lack of culture and mystery of the Slavic soul. However, it would suffice to give up foreign authorities and let Russia live in accordance with its own principles.
For this reason, the ideology of unlimited private property has failed and will fail to get rooted in the Russian soil. The principle that preconizes that the more money a person has, the more rights this person enjoys, will never be understood by the Russian people. It is evident that the western principle of money-grabbing that is not conductive to the well-being of the society is regarded by Russians as deeply immoral.
At the same time, it should be admitted that Russian society has not been able to find its proper economic system that would conform as much as possible with its culture, faith, harmonious vision of the world, sobornost and reality of life. That is why during the entire past millennium Russia has been forced to use western-made surrogates. This brings a feeling of disharmony in the economic relations and fundamental national values. Science starts rushing frantically from one fashionable western doctrine to another. And the West, with a certain desire of profit, keeps supplying new doctrines. Sometimes it is done through information media, and sometimes – through collaborators, by means of disinformation and force. Besides, the West enjoys shamelessly the opportunities that such methods provide.
In the light of the foregoing, the sanctions imposed on Russia by the West are, in reality, beneficial for the country. They finally oblige it to look for its own ways of resolving the problems that have accumulated and of resorting to its advantages based the country’s specific features. Russia is forced to propose an alternative society organisation, a new world order inspired by the national roots, experience and history not of Russians, but of all other peoples as well. The present book is dedicated to the description of one possible type of such organisation.
§1.2. Economic objectives and tools
1.2.1. What is economics?
…the reason for some gods to be overthrown, and for others – worshipped, has always been and still is not religion, but politics…
V. I. Sergeev
Let us consider this phenomenon in greater detail. The term “economics’ is derived from the Greek word oikonomike which means “the art of managing a household’. For the first time it was mentioned in the fifth century by Xenophon, who put it as a title for his work. In it he considered the rational rules for household and agricultural management with the view of increasing profitability. Later the scope of economy as a science was expanded to encompass the entire range of economic activities. It was also then when first discrepancies
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