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The Social System (Temperology)

Updated on October 15, 2010

Chapter 2 From Temperology: Manifesto of a Middle Class

Temperology: Manifesto of a Middle Class

Author: Sergey Kronin

Chapter 2. The Social System

Published in Moscow, Russia 2008

ISBN 978-5-902713-03-6

Translated fragment

At school we have learned well-known phrase that “labour created man himself”. Let me tell you how it has happened. I am not interested in the political and economical aspects of this process, moreover, in capital formation nor the principles of alternating state systems. There are many deserving works that concern these things. We are interested in evolution of the Basic Levels through the evolution process of social system. That’s why I will view the evolution process of our civilization once more time. I will do it primitively, in a childish way so as not to make play with economical and political aspects. We’re beginning at the moment when the first man took a stick in his hand for the first time and gave thought with the opportunities that it opened up thereby.

It’s hard to dispute the fact that the evolution of our society started at the moment when the first labour tool was made. It is the moment when a man has got an idea to become a sort of transformer. Likewise a food processor with removable devices a man began to attach different attachments to his body that allowed him to become a multifunctional being. Nowadays accordingly to the weather and situation we attach clothes, drill and spoon, car or roller-skate to our body.  Surely, long, long time ago there was no such variety of “attachments”, but only the primitive ones as labour tools. At the moment when the man has attached a stick to his hand he started to distinguish from the world of animals. In order to make our explanation more primitive let we name the first tool a “digger-stick”, using which the first men have been drawing roots from the ground. A “digger-stick” allowed the first man to draw more roots and to get enough food for survival. It happened that making provision has needed less strength and energy. Man has got more free time.

A “digger-stick” has changed the life of a man cardinally. It allowed getting extra amount of product that was not so necessary for survival. Thus, two aspects appeared the process of labour and the product of labour. It means the process of digging up by the stick and a huge of roots, which were drawn but could not be eaten.

At that moment the first men divided into two parts. One of them surely liked to dig up the ground. They liked the process. There was no necessity to do that, because there was enough reserve for elementary survival. But they couldn’t stop and continued to dig the ground left and right. Moreover, they always were modifying the digger-stick. Up-to-time they put a horse to it, later a tractor and they were continuing to dig the ground. But the first men loved simply digging as like the modern man enjoys driving car, hunting or fishing not for survival but for fun. It was only one part of ancient society.

There was another part of people, who were more rational and pragmatic. Digging the ground didn’t mean a thing to them. And this only idea was giving rise to mental trouble. But they were able to appreciate the taste of the saved roots. They were interested in the labour product of the first group of ancient people. It is safe to say that they enjoyed eating the products of others work. Men who live by vicarious labour can survive rather easily and harmlessly. So, two very dedicated groups appeared. One group went out for the process of digging, and the other were fascinated by eating the results of digging.

Thus the society fell into two groups of those who went out of creating the product and those who were interested in product itself. It is clear that accordingly to the interest of the group inside each of them its own model of thinking was formed. In actual fact, these are two diametrically opposed life positions. As time went on, a confrontation between these groups was rising. It was shown in social forms.

Meanwhile, evolution of society involves exactly the first group of people who create the values of society, namely the extra amount product. The extra amount of product required the creation of a system in order to regulate relations between people and resource allocation. Such system exercised another important function; it guaranteed the physical survival of a man within the system. In such a way the first non-animal social system came into being. It was the system where the man could not be worry about physical survival; he was protected from the wild animals and hunger.

Evolving of the social system was continuing by solving the main task of the “survival guarantee”. New risk factors were added, the field of work realization was enlarged. The system was fulfilling itself with more complicated appliances, embrangling the rites and customs of human interconnections. According to Durkheim “social system as a wholeness is existing in collective consciousness only, not having physical reality”** A.A. Gritsanov “Philosophical Dictionary: organic society”.

Researchers “were comparing the society in the context of sociological and socio-philosophical fashion at the turn of the twentieth and twenty first century with the organism.” ** (**ibid) I tend to consider the social system as some mental macro lump that has own reasonableness and is able to influence to the event processes in society. Basically that is one of the great amounts of Egregors created by the human activities. But if someone gives something, he demands something instead of. So, the social system guarantees the man the possibility to mind his own affairs, defending him from external dangers. At the same time it requires strict observance of laws and rules of life in community. Exactly the good will observance of rules and actions according to them, moreover enthusiasm of activity inside the system are the basis. That is also the payment that man makes to Egregor. As the development of society was progressing the rules of interaction were becoming more complex. Abilities of self-actualizations in any kind of activities were widening, thus making possible for a man to be engaged in field that more close to him and he is interested in. Now, a man has a wide choice what to do in his life and to be engaged to.

Of course, the State should be noticed too. Man always deals with the State, and social system is an abstract term for him. There are a lot of books written about the origin of the “state”. Let us to make a short review of this issue.

When people could allow to live settled in one place and to gather the product, it became necessary to protect own territory from forays of neighbors. The structure that could manage interactions within community was necessary too. State has undertaken these controlling and defensive functions. It may be said, that state is a social formation on the basis of social system, intended to defense it from destruction.

The state verbalizes and fastens the rules that exist in social system as laws, making them clear and definite for all members of society and enforcing them. As the development of the social system is progressing the obsolete models of states are dying out and new ones are appearing. It depends on development of social system, its economic opportunities. State model dies when the management model designed-in dies out and can not provide the further progress of the social system. It is quite clear. When a country doesn’t develop it loses either defense capacity or viability. The history, which we learn at school, underlines and highlights exactly the moments of defense capacity loss, when one country destructs another one.  But history does not emphasize the loss of viability. Thus exactly this aspect was destroying great empires and thereafter they were conquered by “barbarians” in spite of strong army. We are interested not in all reasons why the weakening of the state happens but in such which are connected with social system.

As it was already mentioned, the social system is based on the people who are very eager in what they are doing and creating. Accordingly, the more choices people have to be occupied with and the better conditions are established for that, the more people are in society who are infatuated with their business and satisfied with their lives. So, the state or rather the political system regardless of its will is devoted to establish these conditions for own survive. Wholeness and power of ideology, which the state is guided by, are acquiring great value at that moment. If there is no ideology and it can not offer anything to people, the “surplus product” is still being collected, but amount of happy and carried away people grows smaller:  people work because they have to work. If a group of engaged people declines in amount, the group of actual and potential idlers grows. And the social system is already in danger.

People do not understand the direct connection between the fate of state and condition of the social system. On the level of the mind these connections are abstract and not obvious. So, the government as a representative of the state keeps in mind that its stability depends on how people are pleased with it. In order to account for its existence to the people the state have to explain what is it doing. When economic conditions are well developed surplus result begins to store but the state does not develop, and there are no outside threats. Two main directions appear in functioning of apparatus: social politics as support to the weakest members of society and offender as an internal enemy of system. So, the state starts to defend the common people from the criminal elements of all ranks and grades. Generally, it is a public performance a “witchcraft scare” that all society is watching.

Who is the offender? Is he a man who is engaged in his business and creates something? Of course he is not. He is a man who is not applied in anything in system and who doesn’t have. As a fact, he needs only “food”. May be it is state that through the social politics creates circumstances under which a man can not do anything, isn’t it? Surely, it creates. The best conditions for idleness fall on the moments of economic growth of society and philanthropic social politics. And the state can not carry these idlers away with anything on the reason of own stagnation. The alimentation of the poor is a very good thing in society’s eyes. In fact it is accustoming these people to the position of idler freeloading on the “product of labour”, created by other people. It means that the state redistributes the product: takes away large part of it from its creators and gives the “beggars”. This governmental position of social equity or other words the position of “Robin Hood” leads to the fact that people who can create becomes to be demotivated to do anything: exerting much of their strength they are living not much better than the “idlers”.

Well, the most important part of the state affairs is a fight against crime. A great amount of ministries, departments, structures and people are involved in search and punishment of the offender. If the offender is excluded from the system as an element, what will all these people and state structures be doing? So, how can the state account for its existence? Thus, from the one side social policy creates the offender and another part of the state is catching him. And everyone has what to do.

Antonio Meneghetti wrote that “it’s curiously enough, but the offender is included to the social system”. Crime is one of the supporting points of the system. Just try to except the thief from the society: a huge budget is based on his existence. Windows and doors defend us not only from cold and hot, but from the thief first of all. All security services, police, justice, headed by respectable and worthy persons exist only because the offender “feed” them.  Thus, these important state institutions which are endued by social opinion with certain merits are based on the existence of corrupted, dirty and pathological things”. *Antonio Meneghetti “System and Personality”, chapter “The False Agents”.

So, when the state structure goes out of date, it may prove necessity of own existence only by supporting the poor people, by improving the standard of people living and fight against growing crime that is created by the state implicitly

It should be understood that exactly these groups supported socially will destroy the state at the end. As the beggar groups are being habituated to the public goods they don’t want to achieve anything by themselves but they want to have neither more nor less than the best members of society. In actual fact proliferation of these begging groups creates revolutionary conditions, when they want redistribution of “surplus labor product”, it means that revolutionary situation begins. The events in Paris demonstrated it, when expatriates, inhabitants of suburbs and outskirts of the city were burning out of cars, trashing stores…

Thus, the state trying to keep itself creates the conditions of self-destruction by increasing the amount of “collective goods predators”, who are actual or potential “beggars”. It is being made at the expense of reduction amount of those who are “carried away by work..”

However, as it has been already mentioned, the social system develops with the help of people who are carried away by their work, lives according her rules: and she rejects those who parasitize “on her body”.  The state is a mediator between the social system and a person. It supports the development of the society by the laws protecting the citizens from the external enemies and “parasitic” beggars. Unfortunately, when the state is not able to support the development of the social system, i.e. renovate its rules, it begins to act as opponent to the “beggars group” and to explain away its own existence by dint of lending help to the poor people and fighting against the crime. As history shows, that is a threshold of great changes.

But is the state so guilty? I think that the state is a “dupe” itself. Why do all attempts to create the ideology of the country (never mind the civilization) fail? The fact is that the new ideology forecasts new principles of mechanism of the state. Today we are living in democratic country, democratic civilization. Creature of new ideology will mean that we will stop to live in a world built according democratic principles (it should be marked - of American exemplar) and start to live in a world built on some other principles.

Moreover, the history does not repeat itself. Return to the monarchy, feudalism or communism is impossible on the reason of developed economic and technical conditions of life. It means that the new non-democratic state will be generally other. That’s why creating new ideology means creating a new model of state. No more, no less. The fact that democratic mechanism is obsolescent is not a secret for anyone but for “want of something better” everyone praises it and requires respecting its rules.

So why did the time come when the history was ready and claimed for birth of new principles of people’s life in the state? The matter of fact is that the democracy in its modern form was necessary for revival of industry and transition from manual labour to the mechanical production. It means that democracy was needful for development of merchant class and manufacturers. Today hyper development of commercial and industry complex is going. The process of globalization has begun – emergence of giant international companies. So it may be said that the idea of “sovereignty of the people” was needed exactly for that. As a matter of fact, today exactly economics determinates the politics. Now we can observe the overproduction in all industries: society is not even able to consume all goods because it is being produced in great amount. Accordingly, the amount of potential and real bleeders – engaged beggars – is increasing. The mass loss of interest to the work, that the man is occupied with, leads to the crisis of the reason that is indicated by mental condition of practically whole civilization and degeneration of white population. No economic and political methods can prevent the impending disaster. So the changes are required by the democratic idea and rethink of the term “humanism”. Otherwise, even in near 15-20 years we may watch the sunset of western civilization.

Objectively, it concerns the idea of Humanism. The humanistic idea itself is faultless, but it is dreadful what it was changed into and the things that are happening under the cloak of humanism. It is so perverted today that became the excuse for revival of practically all sores of society that also leads to its regeneration. If we appeal to the independent source we read the following: “Humanism suggest to measure life by requirements, needs and rights of a man. Well, what kind of man? Who is the standard? According to the modern civilized world the sexually retarded and voracious moron who is inclined to the “permanent relaxation” (as it is written in the sales country real estate bulletins) is acknowledged as the etalon of a man. The world is adapted to him, his excitement problems, his ear for music, mental capacity, sympathies in politics.” (Moskvina T., “Demon of petty”, weekly publication «Delo» (SPb), 02.08.2004, p 12). It means that the state by its social policy, declared values, and using humanism ideas as a cover, cultivates quantitative growth of such persons with whom it fights and thereby proves necessity of its existence. So it comes out as the today humanism has become as one of the main brake on progress of human personality encouraging its degradation. I think that philosophers-founders of the humanistic idea were aghast at the thing what has been done with their brainchild.

For justice' sake I will mark that member of society certainly should be supported: those who really need support, aged and disabled persons, should not to be forgotten. For some reason the state forgets exactly about them but gives an incentive to “morons”, forgiving their sins, worrying and fussing over them. Such “orphans”, as from the novels of Ilf & Petrov, were gathering for while in a yard of the house in Moscow where I live in. They were 15 unemployed one hundred kilo guys, always drinking something and singing songs. All of them were taking a rest on the social and feeding on their working wives, who were driving them sometimes to their flats. Each of them had some degree of disability and at the same time could easily pick up 50-kilo bench and move it to the more comfortable place when necessary. Regularly, a police car was driving up to them and two guards being half as much seize as the “the disabled guys”, were getting out of the car and rebuking them for their bad behaviour. As it was written in the novel “12 chairs” (authors Ilf & Petrov – note of translator) the “orphans” were ashamed co much and after departure of the police car their songs were becoming more sad and long-drawn-out…This episode is funny, rather harmless and naïve although very significant.

It should be understood that democracy is a tactical instrument in the core of its mechanism. It allows creating dynamics of social processes, raising industry, using initiative of the citizens but at the same time it creates chaos or situation of strategic uncontrollability. It is similar to the things that are happening in groups of Lower sociotypes. None is responsible for the things that have been made ten years ago and none answers for the consequences of one or another reform. Notably, in conditions of democracy it is impossible to find person that is responsible for the things that have happened or will happen. Solution of strategic climate and environmental problems, ethnos survival should not be required from democratic society, only economic and industry growth. Today the idea of democracy is at variance with the needs of social system. The growing problematics in whole western community is indicative of that. Moreover, such strategic uncontrollability with use of so powerful implements of production constitutes a menace for every living thing on the planet Earth. So the next step of development of our culture, whether we like it or not, will become something that will take the strategic responsibility for the future and that will have legal opportunity to execute this responsibility for a long time. I do understand and conceive what a new ideological base should be. It is capable to come in the stead of democracy and it becomes a logical development of society with reservation of rights and freedoms. If one analyzes the components of Temperology, the idea of future will become rather obvious. But it is not my task to announce it in a global scale. It means that I know and can teach other people who want it how to live. But I have no desire to become Don Quijote in a scale of whole society.

Let us return to the main topic. Inside society, there are “creators” and “parasites”. Social system supports “creators” and tries its best to get rid of “parasites”. “Alive” state is functions according requirement of the system, but “dying” state the contrary stimulates development of the “parasites” level. From position of the social system only one thing is important: the amount of people who are engaged with enthusiasm in activity inside the system. I will picturesquely say that Egregor of social system lives on the energy of enthusiasm. And state’s destiny depends on how the state understands this task of creating enthusiastic people who like to live in it. According as either the state supports “creators” or “parasites”, the way of thinking of the supported group in society is becoming the leading one. And it won’t be secret that thought of these groups operates in different way.

When a man develops something, his thought takes the lead over action. Firstly he thinks, conceives something and then rearranges his actions according his comprehension. It is a progress of a human. Animal as it is generally known wants to do something, firstly to satisfy his instinct, and then only thinks. Man’s thought passes ahead and makes him change himself and change his ideas about the world. Animal meets his needs simply by finding the easiest way of realization. The thought of a man who uses to parasitize and is oriented exclusively to the receiving of the product is very similar to the thought of an animal (I hope humanists will forgive me).

In order to understand it, let’s resort to the abstract theory. Society lives by rules of behaviour and rules that normal man follows in his life: morals, ethics, norms by which man arranges his actions. For a wonder some forest animal, for example a fox, has turned into a human, studied how to speak, learned by heart rules of society. But way of thinking remained the same as the thought of an animal. It means that this “fox-man” attaches importance to the “prey” and is guided by instinct in his life. There is a question, how this human can hunt in “society’ and what instrument he uses. The instrument of the hunt will be not the legs and teeth but knowledge of the rules and morality of society.  For example, if such man illegally moves into one’s apartment and he is going to be evicted (remember the similar story about the fox and hare’s house), he will begin to use everything, that normal person is guided by: from appealing to humanism till insisting on his rights.

Social norms, morality do not mean anything for “parasites”, they ignore them but are able to manipulate it skillfully. Just remember Denmark. A house that had been placed at disposal of homeless people for temporary living was taken away back. None was crying that it was government that had accommodated and they had to be thankful. But crying was about taking them away, violating their rights and it was supervening by disorders. And even Americans have long since been “overpowered” by feminists, Afro-Americans, sexual minorities etc. While their fighting for equal rights it came down that ordinary “white” man has fewer privileges than others. If Afro-American is driven into a corner for a crime committed by him, a shout about discrimination is springing immediately. As my friend top manager of the western company said: “Today it is more expedient to be black invalid of non traditional sexual orientation” – none has right simply to reject him for employment.

So, the beggars have adapted to survive in society and get “food” not by working but by manipulation of society values, norms, ethics and morality. Though, they do not follow these rules, but substantiate their desires. The way of thinking of these “men-animals” is corresponding. It operates in a reverse order: firstly I want to do something, then I do it, and then I underpin all that has been done on norms of morality and law. Ordinary man can not countered with anything because he is disabled by following these rules.

Now, we are coming to the level of Beggars, as we named it in Temperology. The lack of moral and ethic limits, brilliant manipulation of people’s mind, focus on getting prey – these are not everything. That is no more than general arrangement. There is something else that signifies from position of Temperology. Why do not normal people see a “doubtful person” before them and why do they believe him? That is the nuance of the level of Beggars – mimicry.

In order to reach sinecure in society one thing remains for the Beggar is to become undistinguishable from the “creator-man, to resemble to the common member of a group for easy penetrating into it and getting direct access to the “product”, that group produces. It is necessary to mimic the person that is supported by social system and at the expense of which to get access to the social goods. Therefore the main fear of the Beggar is that someone will expose true intention and find that he is not a “creator”, but “parasite”.

For making the process of mimicry more clear let us return to the metaphor about the first men and a digger-stick. So, morning is coming and people around are waking up. An interesting day lies ahead. Everyone is waking up for something his own.

Most first people are waking up for catching the digger-stick and beginning to dig. They are dreaming about this digger-stick, that’s why their looks while sleeping are blissful. But they don’t have their own “digger-stick” because they are Poor first people (the Poor – Basic Level – note of translator). All digger-sticks are kept in warehouse. So, the Poor first man has to run quickly to the warehouse for getting his digger-stick. They are tripping over one another in running to the warehouse, some of them even without having breakfast.

But no! The Honest first people are meeting and stopping them near warehouse, bringing to form a queue and complete a mass of different papers that will allow them getting digger-stick. The Honest people are not waking for their health. They also are dreaming about how they will get everything to rights, distribute and collect “digger-sticks receipt permits”. They like to get everything to rights, verify. That’s why they came to the warehouse even earlier than the Poor first people and had time to prepare instructions for distribution.

At last the Poor first people are overcoming all formalities and entering the warehouse. There they are being met by a menacing, very serious and inaccessible warehouse owner. All diggers-sticks are concentrating in his hands. The Career is a very serious first man. He is always busy, has no time for trifles, and hates pointless deals. In reality he likes to be so serious and bound up in some very important work. He takes delight in dispensing digger-sticks in the morning and collecting them in the evening, but he mostly enjoys giving commands where and what to dig. To be honest, the Poor people don't care about papers to complete or the place where to pick ground. The basic thing for them is just to pick. They are patiently completing papers of the Honest and listening to the instructions of Career. But one can see from their faces that they consider all of these things are foolish and waste of time, which they would like to spend by picking ground.

Meanwhile, a strange first man is sitting on the top of warehouse. When he woke up, firstly he climbed up there. He is standing on the roof, actively swinging his arms, loudly and self-forgetfully inspiring the other first people to the “work exploit”. He is telling how wonderful will be digging tomorrow, how landscape will change after that digging. Frankly speaking no one seems to take him seriously. But as far as his speech is very fascinating and he is a good-natured man and sometimes even useful (particularly when it is necessary to regulate “external relationship” with representatives of neighboring warehouses), so everyone is nice to him. Especially as because he brings some very naïve and genial atmosphere to the working process, entertains and compliments everyone, so the Poor and Honest first people, even the Career treat him kindly. As he climb up the roof of the warehouse every morning and entertain people therefrom, so as to keep him from falling down through the heat of his eloquence, a ladder and tribune were built for him by a joint effort. He is the Bluffer. He likes to invent how the space around the warehouse will look like. He likes to think up new intrigues and processes and then see how they are being realized. That’s why he climbs up the roof from which it is visible everything that is happening around. In fact he doesn’t entertain people around. This is a method of unhurried “embedding” them all his view of what and how it should be done. None suspects this.

But when the Poor first people went away to enjoy the process of digging, the Honests went to write instructions for the evening, the Career first man went out into the field to manage the process of digging, the Bluffer climbed down from the roof began to rush between the Honests giving them a hint about fine phrases for the new instructions, a group of strange first people peeped out through the bushes. They bore no resemblance to the considered first people. They do not like any kind of work which the “working people” are occupied with. But they do want to eat and not to do anything. Perhaps they would not go to the warehouse but the product that the Poor first people dig during the day is keeping there. And it is so hard to idle being hungry. There were attempts to penetrate the warehouse roughly by different methods in different time of the day. Every time at the end the Poor first people were coming running and beating badly. So, it was no deal to penetrate through the warehouse. It was possible to make it once being a fortunate, but hunger is coming every day. They were down to only one thing to pretend to be one of the “working people”.

The group of idlers disguise themselves in costumes of the Honests, the Poors, the Career and the Bluffer; strike the attitudes which they have seen among the “working people”, learn by heart everything that they say. Being dressed up they are going away to the Honests or the Poors. Those who have dressed up like the Career or the Bluffer are beginning to shift among the workers giving them advices and instructions. Late in the day they begin to feel at home in their roles and enter to the warehouse for getting their part of the roots with the all working people who has returned after work. As a result they understand that it is better to pretend to be someone from the higher levels: it is much easier to pretend, less to do and the portion of roots is much bigger. Next morning the group of the Honests who meet the Poors is a bit larger, there are even few Careers and a whole choir of Bluffers whom the roof can not contain. Each of them cries as much as he can.

However, the increased amount of workers in the morning decreases again. A lot of “bluffers”, “careers”, “honests” and especially “poors” are sitting near the warehouse with thermometers and bandages. They were involved in the “industrial accident”. The community of the first people understands that this group has suffered for cause, and begins to feed them. Regularly, someone from the group of the patients is getting better, but late in the day he is sustaining a new injury, because if he was ill all day long the people around will bored with it. He should show the efforts. Then humanistic “working first people” will feel sorry for them, sympathize with them and bring the roots. So, there is both food, and attention, and you should not do anything, just have a rest and sing pitiful songs.

It is clear for us that they are only demonstrating the efforts and engagement. In fact they have found an ideal method how to feed on the whole community and do not care about anything. Their key to welfare is mimicry. After a while just mimicry becomes their main means of survival.

However, they are not good for anything except reflecting of any of the levels. As they improve their skills to “play” any of the levels, the fear of the community grows too: someone may suddenly suspect that this person is a “werewolf” and in fact he doesn’t like to participate in process. That all his diseases, decrepit state or fine words are not true and that he is interested in appropriation of product only. Then community decides that he is harmful for the system and he will be turned out of the community. Outside the “warehouse” there are hungers, physical danger; the conditions of life are not comfortable. He may not survive there physically. So, the main task of this pseudo-level is excluding the exposure.

In order to exclude this possibility he tries to turn the public opinion to his account. He devotes all his time to assuring people around that his person is very significant for the system and is of large benefit to the system. And people around do believe him. As a result, this group of idlers perfectly gets implanted in community that feeds them and doesn’t guess about their existence among its members.


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