The considerable differences between the European and the Russian civilisations, cultures, and values prevent the efficient implementation of the said achievements in Russia. Our country is thus relegated to the position of permanent lagging behind, of imitation and longing for applause. For instance, Russian people tend to believe that “human being is superior to the property principle’ and that the idea of “natural law’, which serves as the basis of the Western European moral, is understood through the ideals of Virtue, Justice and Truth. Is it possible then for Capitalism to be as successful in Russia as it is in the West?
On the contrary, the model based on the activity of smaller groups, where “one is for all, and all – for one’ has proved most productive in Russia. The main rules of such system are described in paragraph 2.3. This set-up employs the group initiative, inherent of Russian people, as well as original thinking and collective talent. “These factors precisely have contributed, from the initial stages and throughout the history, to the formation of common, group structures for governance, of collective, often artel-type forms of labour organisation; they have laid the foundation of the further development of corporations’35 (academician L. T. Abalkin [24]). Where Russians abandoned these principles, and tried to follow blindly the foreign rules of organisation, of human relations, and property, they inevitably failed. This entailed useless lamentations on the originality, incapacity, backwardness, stupidity, lack of culture and mystery of the Slavic soul. However, it would suffice to give up foreign authorities and let Russia live in accordance with its own principles.
For this reason, the ideology of unlimited private property has failed and will fail to get rooted in the Russian soil. The principle that preconizes that the more money a person has, the more rights this person enjoys, will never be understood by the Russian people. It is evident that the western principle of money-grabbing that is not conductive to the well-being of the society is regarded by Russians as deeply immoral.
At the same time, it should be admitted that Russian society has not been able to find its proper economic system that would conform as much as possible with its culture, faith, harmonious vision of the world, sobornost and reality of life. That is why during the entire past millennium Russia has been forced to use western-made surrogates. This brings a feeling of disharmony in the economic relations and fundamental national values. Science starts rushing frantically from one fashionable western doctrine to another. And the West, with a certain desire of profit, keeps supplying new doctrines. Sometimes it is done through information media, and sometimes – through collaborators, by means of disinformation and force. Besides, the West enjoys shamelessly the opportunities that such methods provide.
In the light of the foregoing, the sanctions imposed on Russia by the West are, in reality, beneficial for the country. They finally oblige it to look for its own ways of resolving the problems that have accumulated and of resorting to its advantages based the country’s specific features. Russia is forced to propose an alternative society organisation, a new world order inspired by the national roots, experience and history not of Russians, but of all other peoples as well. The present book is dedicated to the description of one possible type of such organisation.
§1.2. ECONOMIC OBJECTIVES AND TOOLS
1.2.1. What is economics?
…the reason for some gods to be overthrown, and for others
– worshipped, has always been and still is not religion, but politics…
Let us consider this phenomenon in greater detail. The term “economics’ is derived from the Greek word oikonomike which means “the art of managing a household’. For the first time it was mentioned in the fifth century by Xenophon, who put it as a title for his work. In it he considered the rational rules for household and agricultural management with the view of increasing profitability. Later the scope of economy as a science was expanded to encompass the entire range of economic activities. It was also then when first discrepancies in interpretation emerged.
Plato, for instance, believed that the purpose of an ideal state was to “banish meanness and covetousness from the souls of men’ [25]36. Aristotle distinguished between the true economic activities aimed at producing goods for home and for the state, and other activities seeking to make profit (this second type was known as chrematistics) [26]. In fact, he considered the latter type of economic activities perverted. In particular, the philosopher was indignant at the interest that let the usurer make profit without participating in the production of useful goods, but just by transforming money into a source of new money. This, according to Aristotle, distorted its nature, for money is meant for exchange, and not for making non-productive profit.
One of the first economists, Jean-Baptiste Say claimed in 1803 that economics “…teaches about the constitution, the distribution and the consumption of wealth’. Some modern scientists believe that “economics is a discipline that studies the way a society with limited, scarce resources decides upon what should be produced, how and for whom’ (S. Fisher, R. Dornbush, R. Shmlenzi). But there exist other definitions: “There are four main ways to acquire wealth: violence, lawful transfer, gift and exchange. Among the four, only the last one is related to economics’ (Jacques Leon Rueff). The problem is that people try to use economics in all of the cited cases.
The most complete definition of economics seems to be given by A. Marshall who considers that “Economics is a science about the regular human vital activity’. Nevertheless, this definition does not specify what “regular human vital activity’ is and how it can be achieved. So, let us try to elaborate on this idea.
Political economy as a science was thoroughly studied by Gottfried Wilhelm Leibniz (1672—1716). His theory was based on the vision of the world as a system of energy and material flows. That is why Leibniz’s understanding of economics was modelled on the principles realized in heat engines, as well as some other technological advances of the time. Thus, Leibniz believed that the level of efficiency of an economic process is determined by the amount of total human effort saved. Consequently, he introduced the idea of the “market basket’: while its contents remain unchanged, less effort is required of the society to produce it.
On this assumption, Leibniz formulated the main purpose of economics: increase the productive capacities of human labour through technical and organisational measures. The result of this approach was the theory of “natural law’ elaborated by Leibniz; it later served for justification of universal moral. According to this theory, an individual person is responsible not only for himself but for the entire humanity – both his rights and obligations to the society were thus detailed. Besides, Leibniz studies the basics of harmonious and self-consistent economic organisation of human beings, as well as many other questions [27].
Leibniz had his disciples. One of them, Jean Charles Léonard de Sismondi viewed political economy not as a study of wealth and the ways to increase it, but as a science of the social mechanism improvement for the benefit of the human beings. He considered economics a moral science dealing with human nature, not only with economic relations. Similarly, David Ricardo explored economics as a complex system with its objective economic laws whose functioning is supported by specific mechanisms