· to achieve greater political, economic, and military integration and to coordinate their policies so as to preclude states from other civilizations exploiting differences among them;
· to incorporate into the European Union and NATO the Western states of Central Europe that is, the Visegrad countries, the Baltic republics, Slovenia, and Croatia;
· to encourage the "Westernization" of Latin America and, as far as possible, the close alignment of Latin American countries with the West;
· to restrain the development of the conventional and unconventional military power of Islamic and Sinic [2] countries;
· to slow the drift of Japan away from the West and toward accommodation with China;
· to accept Russia as the core state of Orthodoxy and a major regional power, with legitimate interests in the security of its southern borders;
· to maintain Western technological and military superiority over other civilizations and, most important, to recognize that Western intervention in the affairs of other civilizations is probably the single most dangerous source of instability and potential global conflict in a multicivilizational world.”
The fact that differences in ideals and traditions of regional civilizations is an objective historic reality, and that the majority of those who think in terms of "the end of history» and «the clash of civilizations» have not read Huntington’s recommendations, the way of thinking with such categories and the political practice resulting from it, contribute to self-implementation of the global politic scenario which makes subject of Huntington attempt of warning, first, western politicians and other readers as well.
Fukuyama considers West culture as a culture of ingenious consumption and sees in the consumer well-being a basis for liberalism and reason of humankind’s life:
“But while man's very perception of the material world is shaped by his historical consciousness of it, the material world can clearly affect in return the viability of a particular state of consciousness. In particular, the spectacular abundance of advanced liberal economies and the infinitely diverse consumer culture made possible by them seem to both foster and preserve liberalism in the political sphere. I want to avoid the materialist determinism that says that liberal economics inevitably produces liberal politics, because I believe that both economics and politics presuppose an autonomous prior state of consciousness that makes them possible. But that state of consciousness that permits the growth of liberalism seems to stabilize in the way one would expect at the end of history if it is underwritten by the abundance of a modern free market economy. We might summarize the content of the universal homogenous state as liberal democracy in the political sphere combined with easy access to VCRs and stereos in the economic.”
And in the last paragraph of the article he pictures:
“The end of history will be a very sad time. The struggle for recognition, the willingness to risk one's life for a purely abstract goal, the worldwide ideological struggle that called forth daring, courage, imagination, and idealism, will be replaced by economic calculation, the endless solving of technical problems, environmental concerns, and the satisfaction of sophisticated consumer demands. In the post-historical period there will be neither art nor philosophy, just the perpetual caretaking of the museum of human history.”
Huntington, like others Western authors writing on the globalization issues, and like politicians putting into practice the expansion of liberalism, do not object Fukuyama. This orientation of the civilization toward promiscuous consumption as being a norm of life means that liberalists can understand neither human essence nor essence of religion.
This was brightly expressed in Huntington’s definition of civilization as specifically human phenomenon:
“A civilization is thus the highest cultural grouping of people and the broadest level of cultural identity people have short of that which distinguishes humans from other species. It is defined both by common objective elements, such as language, history, religion, customs, institutions, and by the subjective self-identification of people.”
This comparison of humans with other species is important. It is possible to gather from the above that if wild animals consume nothing but what they can find, the civilization provides humans both with raw materials, and with everything that people are up to make from the raw materials.
Nonetheless, all that, according to Huntington, makes humans different from other species, does not in fact express the human essence but only results from others deep and real differences between humans and species. According to researches done by western zoologists, the culture is peculiar not only to humans but also to other evolved animal species [3]. In other words, presence of a culture and/or civilization bearing a culture is not characteristic feature of humans at all.
Unlike other species of the Earth biosphere man is always noted for his psyche. The information-algorithmic structure of the psyche is not genetically programmed in an irrevocable way but results from the individual evolution that progresses under both external circumstances and one’s own consciousness and awareness.
The generally known course of school biology and a look into one’s psyche, let assert that the information-algorithmic basis of «Homo Sapiens» behaviour includes: 1) an inborn component consisting of instincts and unconditioned reflexes (both at endocellular, cellular and tissues level as well as at the level of systems and organism on the whole) together with their aspects developed in the culture; 2) cultural traditions that constrain instincts; 3) a reason ability limited by feelings and memory; 4) “intuition in general” that "emerges" involuntarily from unconscious to conscious level of human psyche, comes from collective psyche, or is generated from outside delusions and obsession in the inquisitorial meaning of the word. At the moment of their manifestation the individual is unable to give any reasonable explanation as product of cause-and-effect relations; 5) the “God`s guidance” on a tide of Providence, fulfilled on the basis of the above to the exclusion of delusions and obsession intruding into the individual psyche against aware will of its owner.