In this world understanding, there is a «tuning fork» providing conformity of emotional and notional structures of a human soul. Of life as such:
God the Almighty makes no mistakes. Everything done is done the best possible way. But regarding the society, this is true with a reservation: under such dispositions and ethics, which are peculiar to the people[192].
Realization of this fact must be accompanied by joy — positive emotions and optimistic calmness. In such emotionally notional structure the algorithms of mentality works the best way during solving the problems that Life brings and eliminating the ones that it made in the past.
In God-centric world understanding, the kaleidoscopic effect is continually eliminated; the world is represented as still more detailed mosaic. Its «zero point» is basically objectively permanent, which is the steadfast basis for elimination of all the mistakes of world understanding and individual development of a person.
However, due to the culture of modern civilization, the I-centrism of mentality (to a greater or lesser extent) is reserved by the majority of the adults. Yet those who somehow converted to God-centric world understanding, sometimes fall down to the I-centrism under the influence of some mistakes of the formed morality, which are peculiar to them. But intellectual might of any individual in solving all the problems he is involved in, is always realized within the channel of certain world understanding: either the I-centric or God-centric.
Having preserved the I-centrism of psyche algorithms, H. Ford turned out to be groundless as sociologist and practical public figure (he did not realize as «ford» — the wade across an obstacle), although in one of the branches of his I-centric world understanding he managed to express organizational and economical principles of Bolshevism and socialism.
6. Essence and Results of Stalin’s Bolshevism
6.1. Distinct Terminology is the Key
to Understanding the Epoch
Historians and sociologists (perhaps, with rare exceptions) agree that the revolutions of 1917 in Russia were followed by the attempt of building up a new society on the principles incompatible with the principles of organization and functioning of capitalism.
This perhaps is the only thing that historians and sociologists agree upon, because depending on the personal bias towards one or another way of social life organization they understand flow of events in pre-revolutionary period (the end of 19th — the beginning of 20th century) differently. They also understand differently the flow of events in the period of history of RSFSR — USSR after the revolution and Civil War, when the party and the state were headed by J. Stalin. And correspondingly, they assess the results of this period differently. Therefore they see different prospects and possibilities for both Russia and the mankind on the whole.
However, in spite of all mutually exclusive conclusions made by historians and sociologists (both in the past and at present) studying problems of that period of world history and of modern sociology, they all (perhaps with rare exclusions) have one thing in common:
For them, use of such terms as «communism» or «socialism», «communism», «Marxism», «Bolshevism» and their derivatives is stipulated mainly by their feeling of «pen craft», feeling of «euphony» of the text or oral speech, but not by the peculiarities of the meaning of each of these words, which, in its turn, is stipulated by the peculiarities of actual phenomena of social life, named by these words.
But using these words as the interchangeable synonyms (just like L. Bronstein (L. Trotsky), G. Zyuganov, E. Gaidar, I. Khakamada, G. Yavlinsky and the majority of politologists do) it is practically impossible to understand the history of Russia of the end of 19th — the beginning of 20th century. Things do not get better if we add to this nonsense one more group of synonyms built up on the basis of words «Zionism», «Judaism», «Jewry» (mostly meaning Hebrews indeed) etc[193], used by S. Nilus[194], A. Hitler, H. Ford and many others, including today’s «skinheads», biblically «Orthodox» «Russians» and other «patriots» and nationalists of all countries.
Yes, analytical assessments and political manipulations, resulting from such sort of thoughtless indifference to life and to the unique meaning of each word of the living languages of every folk, under some circumstances are capable to emotionally wind up the crowd, urging it to heroic construction or demolition of communism. But still all of them represent harmful senseless noise whatever pathos they bring about as a result of mendacity of pathos.
Therefore before we turn to the epoch of Stalin’s Bolshevism itself, let us define the terminology, which characterize the life of Soviet society and the rest of global civilization during that epoch.
* * *
National Self-Perception — perception of originality (uniqueness) of one’s nation (first of all, as the bearer of culture) and differences between one’s own culture and cultures of other nations, which also have originality and magnitude in the mankind history common to all nations.
Nationalism — perception of unique originality of one’s nation and its culture combined with denial (generally, thoughtless one) of uniqueness and magnitude of other cultures and nations (which bear these cultures in generation succession) for the mankind and its future.
Nazism — attempts to destroy other nations and/or cultures created by them.
Such interpretation of nationalism and Nazism means that they can exist in the society under monarchy or under republic (state systems), or under slave-owning system, or feudalism, or capitalism, or socialism (economic structures). Nationalism and Nazism can embrace either individual groups of population, or spread over the whole society.
Internazism — basically, the same as Nazism, but in mob-like execution of heterogeneous international diasporas (first of all, the Hebrewish Diaspora), but not in execution of some nation fallen into Nazism and state system supported by such nation.
Socialism as economic structure of social life assumes that many needs of any person and any family are guaranteed to be satisfied at the expense of direct and indirect reimbursement of corresponding costs by the state, which acts in the capacity of the representative of the whole society and the guarantor of person’s rights and freedoms in this society.
In more general meaning, socialism includes many non-economical peculiarities of life of the society on the whole and of the people within it. These, first of all, are morality and structure of mentality, world understanding and ethics stipulated by this morality and appearing in socialist economic structure; for them, it is the most convenient and safe for the life of the society and any person.
Orientation of production-and-consumption system toward guaranteed satisfaction of people’s needs primordially predetermines planned nature of socialist economy. Planned nature in the system of social production is accompanied by restrictions in some activities of private entrepreneurship on the basis of private property on means of production; some activities could be prohibited[195]. Under socialism, restrictions on maximum income level for the members of society are introduced inevitably. This measure is necessary to protect the social order and each citizen who is loyal to it from misuse from the part of non-loyal private employers and other persons whose high income is excessive with respect to state-declared level of expenses, motivated by vital needs of a person and family of this society.