Hierarchical man. Zerot. Almaz Braev

      Revcon – revolution conservatism

      CHAPTER V

      BABYLON OR THE HORDE

      At first, it seems that there is no state without citizens and citizens without the city. The Revcon scheme does not take into account organizations that are quite complex without cities and citizens, for example, a fairly complex organization like the Horde of nomads. Here, the role of state officials is taken by people who are completely traditional and brought up in the same spirit and culture. What exactly is the official Horde or performing fees baskak different from the ordinary Baskak warrior? Nothing. This is all for example. Actually, an official in the first urban generation (zeremid) does not differ in culture and way of thinking from his fellow countryman not an official.

      Well, first, in terms of reflection, he certainly does not differ much, but the official zeremid with higher education also interferes with his behavior and responsibility, as a very strong catalyst for remidest in the peak of tradition. The official performs more complex and responsible work. Revcon generally considers not the officials of the horde and the modern state, but the reflection, that is, the ability to look at yourself from the outside. Well. The official of the Horde is not a remid, if it is a remid, then here we have to add the word traditional, that is, we get a traditional remid. (Here there may be confusion between the traditional remid and the remid of the state official – statesman as the goal of the revkon). In fact, if we call the traditional elite zerot (zeref + zelot = zerot), then the officials of the Horde can be designated as zemids (zeref+ remid = zemid), this will somehow separate the traditional world, its Baskaks from the executive power, the officials of modernity. After all, by designating or separating the elite of modern times from the elite of the Middle Ages, we have separated the zerots from the zealots (the super men).

      The traditional elite has no future.

      Due to the lack of cities.

      That is, the traditional elite revcon deprives of the future due to the lack of its ability to complicate, and first responsibility for the fate of people of others, people of other people’s blood. The traditional zerot elite take care of their people, distinguish them from the mass of strangers. The zealots, on the contrary, take care of their people through any circumstances. The zerots, in modern terms, are conditional nationalists, zealots on the contrary are internationalists. It turns out that it is easier for the zerot to manage society if it is simplified. The zerot want simplification and eternal domination among their people. The zealots accept the complication of responsibilities as a necessary condition for the progress of their people, who must learn in the world workshop and take the best from there.

      But does the simplification of the zeroth mean that their people should return to their original folk crafts, again engage in hunting and fishing or grazing, for example? It is important for zealots to maintain responsibility for everyone, a kind of humanistic complication, they want to teach and teach everyone.

      The zerot eternity.

      Thus, the traditional people can remain in eternity thanks to their traditional elite, if there are no changes in the people and surrounding circumstances. All right. You can cite the example of all the primitive communities that are still engaged in ancient crafts, those that made distant ancestors, and they do not need anything else. We love pygmies of the Equatorial forest and the forest loves his pygmies…

      The zerot or the traditional elite will never change.

      Any change is a violation of the balance. To zerot will only change under the influence of changed circumstances. For example, there will be climate change. And then there is the so-called Great Migration of peoples and at the same time a certain change in people’s habits. After all, the lands where the masses of zeref will come have their own elite and their own laws.

      But still, the zeroth recognize nothing but power.

      In zeref reflexivity, the concept of force comes first. Strong means are worthy. Not belligerent, kind, sympathetic means weak. From this, it is easy to understand that next to zeref justice there is no kindness and there is no responsiveness and zerefs care about each other because thousands of eyes of the same relatives look at the care of relatives, that there is a shame if at least a couple of eyes report the fact of betrayal. That is, the zeref does not care at all what you get from your kindness, it is important for them what they get. Then they can forget about you. Beyond that, you simply don’t exist for the zeref. After all, for the zerefs, a good person, although a good person, is still weak. If you refuse the Zeref, they will recognize you as a potential petty chieftain, a sort of fake elitist. “The greater punishment for them, the more merciful the Lord is to them.” Therefore, the best person for zeref is the leader.

      The chief refuses all evil.

      If he were to receive all the zerefs in his office, what kind of leader would he be? Moreover, he knows why they came, they know him, and he knows them… If his zerefs came to zeroth and want to teach him new rules, he will order them to be executed (this is of course an extreme and said for example, especially here the zerot of the Middle Ages is considered-Revkon.).

      Of course, people of another people, respected and powerful, should come to zerot. Representatives of the disrespectful and maybe no longer powerful people for zeref, let’s say right away, just weak zerots. Maybe he’ll respect them for old times ' sake. Then he will listen and conduct. But zeref will take special pleasure if representatives of the former power serve him, he will subdue them or see their requests and humiliations (here we are talking only about zeref and traditional people, their reflexes and habits – Revcon.) To zerefs are always pleased to see the humiliation of former bosses. This was the case when the urban bourgeoisie executed French nobles. Or when Stalin’s servants tried marshals of the Red Army. How nice to judge your superiors.

      But let’s say those literate people of their own kind came to the zerots with somewhat complicated reflexivity. They came as specialists. Of course, they learned their letters and professions from a powerful neighbor. Where else could they learn, get new ways to develop? They will be received in the same way as a delegation of neighbors would have been received in the past. But if the neighbor that taught them all the tricks already weak, it will not talk with these mangurts. For the reform of the traditional people, changing the fate of clans and tribes should have their own prerequisites. And the first prerequisites are the complication of life. It requires a gathering of people of indeterminate nationality and unclear religion. And where is this possible? Only in the empire. Only in the cities. Only in Babylon. And this is all called modernization. We’ll talk about it later.

      CHAPTER VI

      ZUGZWANG. SO LEFT BY THE ANCESTORS

      Zugzwang. So left by the ancestors.