It is possible to say, that pseudo-elite lifestyle is ‘the society for me’, and elite's principle is ‘me for the society’”.
S. Valtsev tries to assign on “real elite” those functions, which it basically can't bear, since he doesn’t know what the total function of ruling[5] is and thereof doesn’t understand how it is allocated between public and state institutes. The “real elite” grammatically is a “collective name”, instead of really existing social group, which representatives realize both generality and mission, which S. Valtsev assigns to it. In the basis of this there is an autocratic character of conceptual power[6] and a support from Above for those bearers of it, which orient themselves to creation the God's Kingdom on the Earth with efforts of people and God's guidance. As it is said in Koran “God knows better where to put His embassy”. I.e. there can be claims on mission of “real elite”, but if they are not supported from Above, then the more active claimers are – the larger will be bubble of unrealizable and the heavier will be consequences.
After the above printed fragment about problems of “real elite” S. Valtsev passes to the description of society development algorithms, which he calls “society development mechanism” once again mixing in his world-understanding these two different phenomena[7]:
“During quantitative and qualitative growth of society elite appears in it, which later takes on itself professional execution of society management process.
People have needs. It is a starting point in the analysis of the mechanism of creation, functioning and development of society. Needs may be material and spiritual. Society needs are formed owing to interaction of two factors – internal and external. The internal factor it is dominating value orientations, which form the worldview of society. The external factor is a concrete historical situation. The majority of people appreciate safety (it is worldview aspect), during war a threat to this safety appears (it is situational aspect). As a result the society demands from elite organization of repulse to external aggression. Elite tries to organize people for decision of this problem.
If elite is not capable of doesn't want to resolve problems which life puts to society, then society not always degrades, because new elite appears, which is adequate to the certain stage of society development. So, such is the society development mechanism. People[8] themselves are capable for revolutionary actions, but these actions never are successful, whether it was the riot of Spartak or Stepan Razin's revolt. Only when the need for changing the society institutes is realized by some part of elite, it becomes possible to overthrow the old elite and transform the society. As a rule, an appearance of new elite refers to the breaking of stability in society. But it is often the unique way to rescue the society from degradation. The algorithm of society development is presented illustratively[9].
If elite is not capable to resolve problems facing the society and there is no new elite, the society degrades. Degradation process can be long enough, but, as rule, an external force – another nation – finishes this process”.
S. Valtsev completed his article with this conclusion.
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The main flaw of such approach to consideration of social development and social crises problems, which S. Valtsev has followed, consists of that the contextually caused sense of the words given by him, suppresses and deforms their dictionary values that are more of less in general use. Such an expression of author’s own ideas causes an ambiguity of the text and speech understanding and it doesn't allow to understand an essence of processes and actions considered by him.
The same concerns using ready wordings, by which this approach was expressed, while citing as well (in the present case – Italian “elitologist” G. Mosca): it is a reliable way to become a hostage of mistakes done by other people.
In particular, the term “elite” isn’t monosemantic, even in its dictionary value:
elite in general – selected as the best[10];
in relation to a society: 1) A group or class of persons or a member of such a group or class, enjoying superior intellectual, social, or economic status; 2) The best or most skilled members of a group[11] (all definitions are taken from ).
I.e. primordially the use of term “elite” assumes subjectivity of choice caused by morality and world understanding: 1) the certain set of selection parameters, which should correspond to one or another objective circumstances; 2) in relation to each parameter – meanings of definitions “best”, “surpassing others” of representatives of certain set on each selection parameter; 3) ordering of set of parameters on each of them importance priorities for the subject.
According to this status of word “elite” any society objectively is “poly-elite”. Its poly-elitism is an objective basis of that the same social group in one's opinion is a “real elite”, while for another it is a “pseudo-elite” or “counter-elite” or “a shame of mankind”.
According to such historically steady meaning of the word “elite”, to practice in definitions trying to differentiate “elite”, “pseudo-elite”, “counter-elite”, “dominating class” and to present the received fictional definitions as an authentic knowledge of the general cultural level, – it is waste of time in attempt to overcome objective essence of Language.
For this reason in COB in the term crowd-“elitism” and all derivatives from word “elite” have been always written in .
Besides that, the word “elite” itself doesn't mean at all that function of ruling the society is inalienable property or even right of this or that social “elite” being certain set whose representatives surpass other society members on some quality, including ability to exercise administrative functions of public importance.
What S. Valtsev calls “dominating class” that regardless of its morality and ethics some way carries out the ruling of a society, is one of many “elites”, which representatives have won (or incessantly win) in struggle for possession of such social status in internal society structure, with which indeed some power and a function of really carried out ruling of society as a whole or of regional importance in the historically formed structure of public relations are connected.
In other words, the question is: which “elite” will win that status, S. Valtsev calls “dominating class” in the certain society. If they would be villains, whom S. Valtsev calls “pseudo-elite”, then that means the only that the society is not able to grow up enough righteous people, which would not allow so-called “pseudo-elite” to seize the status of the so-called “dominating class”. In this case the society doesn’t and can’t have any hopes that the “elite” villains and fools would realize their essence by themselves and would change to so-called “real elite”: though some its representatives (under pressure of circumstances, sometimes rather severe) are capable to change their mind and pass from vile-corporative morality and ethics to more human ones.