Such restrictions in the course of time result in domination of state sector of economy, although its means of production could still be not in public, but in private corporative property. Due to private-corporative nature of property on means of production in the society that has not matured to the socialism morally and ethically (in the wider sense than just an economic structure), many restrictions of public-and-socialist economy express interests of public oligarchy and turn out to be socially non-righteous and no less harmful for the social development than capitalism based on element of private entrepreneurship — either individual, or oligarchic-and-corporative.
Communism — order of social life, in which parasitism of the minority on the majority will disappear, all the demands will be satisfied securely and free of charge on principle “each gives what he is able to, each gets what he needs” on the basis of righteousness’ rule in the society, by steadily reproduced culture in succession of generations. This will be possible because of general growth of production facilities in all branches as well as because of transformation of culture: new generations will have different mentality and morality. They will not be depressed by the necessity of labor, mastering of professional skills and knowledge, participation in labor activity of the society due to liberation of each person’s creative potential in transformed culture; now, this potential (speaking of the majority of adults) is enslaved by awkward and unjust upbringing. In the communist society, labor will not become the very first vital need, as stated the Marxian propaganda meaning that labor is always subordinate to the task of satisfaction people’s needs in food, clothes and other products and services. The very first need will be personal and social development and activities within the channel of God’s Providence, and necessary labor in this process will take its harmonious place.
Capitalism in its initial form is, first of all, the economic structure of social life with supremacy of bourgeois-individualistic (perhaps, corporative[196]) mode of production organization and distribution on the basis of the right on private property and formal equal protection of the law for all citizens. Solving of vital personal and family problems is mainly placed on the person itself, on the family and on various non-governmental funds and public organizations. As any other economical-and-social structure, capitalism is stipulated by the morality that prevails in the society, and expresses the I-centric world understanding.
Even progressive taxation under capitalism sets practically no limits for income and accumulation, which remain after payment of taxes provided by legislation, and public sector of economy plays auxiliary part with respect to the sector operating on the basis of private property on means of production. As a result, the state owns unrewarding and unprofitable under developed law of value branches and industries; however, the society cannot do without them.
National-Socialism — socialism in the sense of economic structure and legal status for certain (one or several) nations by name, but representatives of other nations and person of mixed parentage (members of the same multinational society) are not covered by guarantees and norms of national-socialism provided for the citizens of national-socialist state[197].
International-Socialism is not an alternative for the national-socialism, as Marxists-internazis claim, but «priority socialism» for mob-organized international diasporas in multi-national and externally (formally) socialist-organized state with equal personal rights. In other words, international-socialism is a kind of internazism.
An alternative for both national-socialism and international-socialism is the «multinational-socialism». It actually provides freedom of personal development and equality of rights of citizens of different ethnic origin in absence of mob-organized «priority socialism and communism» for international diasporas and «national minorities», where multinational society, having sunk into international-socialism, finds itself oppressed by mob-organized international diasporas of the minorities which parasitize on it. One of these diasporas act as a leader[198].
Marxism is the dogma of provocative-and-imitating nature, proclaiming inevitability of global-scale transition of mankind from «exploitation of a human by human» to the «kingdom of freedom», firstly, to socialism, and then, to communism.
The ideals of justice in socialist and communist society (as they are expressed in Marxism or expressed somehow differently) are attractive for the majority of people living by their own labor and oppressed by parasitism of ruling minority. Therefore, under certain historical conditions the crowd is responsive to the slogans, which it thinks are expressing its expectations of better life without any parasitism and oppression of the majority by the minority.
However the history shows that by no means all slogans are made a reality by those who throw them into the crowd, or by those who respond to the calls and sincerely works at making the slogans a reality. This happens not always because the ideals proclaimed by the slogans are objectively unrealizable, or the leaders are double-faced and hypocritical. This happens mostly because the leaders and the crowd in realization of proclaimed ideals are provocatively offered certainly unsuitable means by the backstage political script-writers, pursuing their own goals, and the leaders and the crowd can not reveal the unsuitability of those means in due time. This also relates to Marxism.
Imitation-and-provocative essence of Marxism is expressed in two facts. Firstly, in Marxist philosophy, the question of solving the problem of predictability of the multiversion future, which lies in the basis of any power and any government is replaced by the “fundamental” question of what is primary, either matter or consciousness. Secondly, Marxist political economy is metrologically inconsistent: in economical activity, it is impossible to bind it with accounting either on micro-level, or on macro-level of economics. Owing to these two peculiarities of Marxism of fundamental nature the crowd, which believes in Marxism, finds itself a hostage of the masters of Marxism, who possess certain «know-how» of exercising their ideological and economical power.
Trotskyism is not in the least one of the modifications of Marxism. The characteristic feature of Trotskyism in the communist movement, which occurred in the XX century «under the cotton wool» of Marxism, was complete deafness of Trotskyists to the essence of criticisms addressed to them[199]. Besides that, they tended to suppress in life declarations made by Trotskyists, had a system of preteritions, on the grounds of which they were actually acting, having united in the collective unconscious.
This means that Trotskyism is a psychic phenomenon. The conflict between individual psyche and both individual and collective (created by all Trotskyists in aggregate) unconscious is peculiar to Trotskyism in sincere expression of loyalty by its followers. And in this conflict, the collective unconscious of the Trotskyists darkly triumphs, oppressing personally realized loyalty of each of them by the aggregate of the deeds of them all.
This is the peculiarity of mentality of those who managed to become a Trotskyist, but not the peculiarity of one or another specific ideology. Psychical type of a «Trotskyist» could be accompanied by various ideologies. And for this reason (of purely psychic nature) equitable relations with Trotskyism and Trotskyists personally on a level of intellectual discussion, arguments and counterarguments are fruitless and dangerous[200] for those who consider Trotskyism as one of the ideologies[201] and do not see its real UNDER-ideological hidden motive, independent of the enveloping ideology, which psycho-Trotskyist may change frankly many times throughout his lifetime[202].