Низовцев Юрий Михайлович : другие произведения.

Why and due to what are manifested the interest and interesting?

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  • Аннотация:
    If the aspiration to interesting didn't exist, then the public so and remained herd of monkeys. Because concepts of interest and interesting comprise more than one meaning and they are still not disclosed, one can try to find these meanings, having cleared why interest and interesting are so necessary for each person and thanks what they are manifested.
  One of the ultra-fashionable paradoxalists and critics (see Internet - Nizovtsev Yury) of existing views on social development presented in a new light (see, for example, the leading humanitarian magazine of the Russian Federation "Topos") the nature of the relations in society, the concept of time, and on this basis outlined the reasons for the accelerated development of civilization, which is now coming to an end.
  Monographs and collections of his essays and articles are posted on the Liters and Amazon websites.
  
  Why and due to what are manifested the interest and interesting?
  
  Explained thing ceases to interest us.
  F. Nietzsche
  The loss of interest at the person is replaced by a primate's curiosity.
  The interests of the philistine are reduced to the attraction for some distraction.
  It is possible to be forgotten in fine, in a dream and a routine, and come to your senses - in interesting.
  
  
  Keywords: interest, interesting, consciousness, person, order, liberty, society, alive, organism, action, behavior.
  
  I
  Let us set ourselves before the definitions with a simple question: why and at the expense of what does arise the interest, the basic meaning of which is intuitively and by experience everyone is more or less clearly representing?
  If, as it should be thought, the answer may be one: tired of what is, and the cause of this state is dissatisfaction with itself in the current circumstances.
  It is natural that in that case it is advisable to start search of what else is not present that is not tested yet, that is to get to those changes which will bring, perhaps, something pleasant or maybe not, but - certainly new: they will open some secret, they will distract from the abominations of life, surprise with entertaining adventures, give pleasure, cause sympathy for some poor fellows, that is, they will be attracted precisely by their differences from the everyday routine, and not by the search for an essence that requires a deep mind. And so interesting is available to everyone.
  It turns out that interest is a process behind which there is always dissatisfaction with the present, and interesting is a product of the interest.
  Thus, the accumulating dissatisfaction with oneself in the surrounding everyday monotony, sooner or later pushes the human consciousness to search for something other than the existing one, which is usually denoted by the term "interesting" (unusual, provocative, mysterious, incredible, frightening, exciting, disturbing, surprising, in one word - something other) as in simple, everyday life style, and complex relationships between people, as well as in engineering and art.
  Therefore, a person can be interested in anything, if only it differed in novelty for him, and extreme expression of the interested party is the gaper with an open mouth.
  Satisfaction is sought in interesting, but it is never definitively because, having stopped on one, you can lose the rest, which cannot be allowed, otherwise there is no new satisfaction in the other interesting, and even the open interesting itself cannot bring full satisfaction owing to a discrepancy of it with an initial image, attracting to itself.
  Now we note that the notion of the interest, which in translation from Latin (interest) means "to have value, to participate", in itself, could not but be recognized as the most important for life collisions.
  In particular, his significance was also noted by K. A. Helvetius: "If the physical world is subject to the law of motion, then the spiritual world is no less subject to the law of the interest. On earth, the interest is an omnipotent wizard, changing in the eyes of all creatures the appearance of every object" [1, p. 34].
  Hegel supplemented Helvetius"s remark with certain concrete things: "The closest examination of history convinces us that people's actions flow from their needs, their passions, their interests ... and only they play the main role" [2, p. 20]. "(People) try to obtain satisfaction of the interests, but thanks to it also something further is carried out, something that is hidden contains in them, but they did not aware it and it did not enter their intentions" [2, p. 27].
  Engels made an attempt to shift the basis of the interests from the spiritual life to the economy: "The economic relations of each given society are manifested primarily as the interests" [3, t. 18. p. 271], thereby putting the economic interests ahead of consciousness: "The idea invariably put to shame itself as soon as it was separated from the interest" [3, t. 2, p. 89].
  Since in these statements there is no clear definition of the concept of interest, its sources and genesis, as well as that "the hidden" is not described, which Hegel rightly points out, so far as makes sense to try to investigate and determine it
  Especially since Marxists wrongfully made economics and class relations the basis of the interests, that is, a secondary product of consciousness in its development through human communities, which emerged only as a result of the emergence of property, whereas interests existed yet among hominids.
  Along with that, many other researchers of the concept of the interest also failed to appreciate its true content, forms, connections, and destination, reducing the interest either to instincts, or to pleasures, or to a state of will, or to directing attention, or to innate reactions to certain incentives. etc., that at best affects only certain features of the interest, but does not give its clear and comprehensive definition, does not show the origins of interest, does not reveal its many meanings, its place in the controversial development of consciousness in human communities, and does not indicate its destination.
  Let's define the interest as regularly arising and in a certain measure a conscious attraction to new for oneself in the current circumstances, peculiar only to the person by means of whom he tries to bring himself out of the developed order, and interesting - as the parcel-surprise, on which maintenance there can be only a hint, but its opening promises a temporary departure from the cloying reality.
  The exclusion of the opportunity to find something interesting, for example, in a clean solitary confinement, where one cannot even get acquainted with a rat, or, on the contrary, the availability of everything imaginable and desired, provided with a lot of money, quickly leads a person to marasmus.
  The term "interesting" means translated from Latin (inter esse) "between, or to be in an interval."
  Probably, in due time Romans by antique times understood that, on the one hand, to be engaged boring, sometimes nasty, but necessary affairs it is impossible all time - the distracting and entertaining interval between them for pleasures and sufferings is necessary; along with that, it is not bad sometimes to chase the unrealizable - for happiness, love, good for all, which, nevertheless, is attractive due to the intense arrival of new information that gives food for the senses and the mind.
  On the other hand, it is impossible to linger for a long time in an attractive (interesting, that is, intermediate place), not only because it becomes habitual and cannot surprise with anything, but also because it does not wait for everyday work, it"s necessary to be fed, again the routine makes to: and all of life is made up of "the runs" from one interesting to the next at intervals of uninteresting, but necessary to ensure a banal existence.
  Interesting as a synonym for the consciously desired has expanded in its list from a dry cave, delicious food and pliable female for a hominid to palaces with an artificial climate and a pool, thousands of recipes for cooking just one meat, vicious shows on the Internet and catching companions in it, , and along with that, up to paintings and sculptures by Michelangelo Buonarroti, Bach"s fugues, Lobachevsky"s formulas, Shakespeare"s sonnets and Leo Tolstoy"s novels, inventing new devices and apparatus, making various handicrafts and other artistic creativity, which is distinguished by its originality and unpredictability,
  Thus, development for a person to a certain extent consists in expanding the list of interesting, and, alas, various possibilities in relation to what is interesting for a particular person, since, for example, many are indifferent or incapable of technology, music, painting, philosophy, any creative activity. but happily welcome brains with peas, comics, high-speed driving on cars and mockery of their neighbors.
  
  II
  Living beings, first of all, are distinguished by the property that they are able to recognize the data that comes through sensations, turning them into an aggregateб that is ordered for themб or information.
  The very survival of every organism depends on the quality of the information received in a changing environment.
  Therefore, satisfaction with the current, or the lack of new information leads eventually to the ousting of this organism from the niche it occupies, to degradation, and eventually - to dying.
  But each organism wants to survive, since it has appeared and began to receive sensations, and not the voidness of nothingness. It means that it should not be satisfied with what it has, but strive for something else that can help not only to keep it in existence, but also can improve this existence, making it more comfortable or even dominant, which is consciously or not associated with enjoyable.
  Thus, each organism must be inevitably active in relation to additional and, preferably, new information about the changes taking place, if it strives for survival, and any activity is characterized by dissatisfaction because constant satisfaction deprives the creature of its independent aspiration to change both its position and own change, that is, the being turns into a passive, inactive, indifferent, which is equivalent to death, because in the community of living beings the loss of the desire for change in accordance with the changing environment, i.e. the loss of adaptation, means the inevitable death .
  Therefore, the basis of activity is always dissatisfaction, from which, as a first step to interest for the most convenient dispensation in the surrounding both the most primitive organisms and a person occurs the direct adaptation to the environment, and only death can be a barrier to it.
  The next step to interest, characteristic of more advanced creatures who already understand the difference in the quality of food and features of objects of the opposite sex, is curiosity.
  The cat-female often turns away from quite edible, but tasteless fish, having learned in curiosity at one time that fresh meat is much tastier. The same curiosity in combination with instincts of reproduction and experience helps it to choose from half a dozen cats-manufacturer most suitable for reproductive characteristics.
  Thus, curiosity helps to live more pleasantly and more comfortably, to breed more effectively, and thus occupy a higher position in one"s own niche of existence. This property does not bypass a person, as, in part, a representative of the animal world.
  An even higher level of adaptation to life realities is inquisitiveness, characteristic only for a person, and especially vividly manifested in childhood, when a child begins to become aware of himself, and on this basis tries to more or less purposefully gains as much knowledge about oneself and own surrounding.
  The inquisitiveness gradually decreases with age, since the excess of knowledge only hinders living and working effectively in a chosen direction, giving way to various interests that go far beyond the search for knowledge alone, because in interests of a person seeks to immerse himself in the information flow that is significant exactly for himself.
  Interests of an adult person, unlike the momentary inquisitiveness of the child, limited by current events, are under construction thanks to development of its self-consciousness on ability to estimate the opportunities and to plan plans not only on in a minute, but also for decades of own life forward.
  In other words, any person is able to own the time of his life, and the effectiveness of using this time both in the sphere of feelings and in the sphere of knowledge, development depends on the orientation of his conscious attractions of the strategic plan, that is, of interests that he tries to associate with certain in oneself abilities one way or another.
  Thus, starting from inquisitiveness, which naturally broadens the horizons, and also makes it possible to determine to some extent one"s own abilities and opportunities, a person with age tries already more fully through various interests to assess himself as a subject in order to adequately set goals in these or those spheres of activity and choice the closest ways to achieve them.
  A variety of interests include a lot of purely utilitarian, for example, the desire to conveniently furnish a living room, smash a garden at the dacha, to enchant their own bosses, or they are completely insignificant, boiling down to reading detective stories or traveling to exotic islands.
  However, the dissatisfaction of a person in his self-consciousness requires more than the efficiency of actions, a comfortable existence, a high position, it pushes him to something beyond, unreal, illogical, that is, what would show him to himself and everyone around him his nontriviality, having caused first of all respect for oneself.
  Hence a conscious interest arises in the form of striving for everything unusual, surprising, disturbing, or even frightening, such as lightning in a thunderstorm, or to such seemingly senseless exercise as mountaineering, which is reflected in the concept of "interesting", which gets close with utilitarian aspirations only for the most limited individuals, but even they are capable and willing of the extraordinary, finding own interest, for example, in the otherworldly, which is reflected in their belief in the unknown, which attracts them with heavenly bliss after death, and in life gives them a sense of superiority over unbelievers who are not aware of the ecstasy of faith and touch to the miraculous and, therefore, the highest.
  Persons opposite to them - intellectually developed and rather educated to understand many things and really understand something in their chosen field of activity, - prefer to look for the interest in some singularity which they do not understand, but would like to solve, for example, having made a discovery or an invention.
  So, Leonardo da Vinci built a helicopter prototype, wrote a still unsolved image of Mona Lisa, Franklin invented a lightning rod, Foucault - a pendulum, Leo Tolstoy wrote "The Death of Ivan Ilyich."
  If the abilities and interests coincide, the resulting effect, similar to resonance, leads a person to creative discoveries (creativity), since in this case he sometimes succeeds in finding a truly new one both in technology and in art.
  Between these extremes all the other people of the world are located, the interest of the overwhelming majority of which lies not so much in the unusual, but in the sphere surprising or revolting them, as a rule, within the limits of consumption of a certain mass product.
  This may be fashion, politics, sports, spectacles and other areas of impact on the person, far from high aspirations, but bringing this type of pleasure to people, which is always associated with the influx in one way or another of new information.
  Along with that, in such interests and in connection with them, these ordinary people (philistines) reduce themselves mostly not to the subjects of activity, but to objects of influence, serving, in fact, alien and, very often, mercenary interests, allowing to earn every kind of rogues on themselves.
  Thereby one more category of the subjects of action is revealed, who are trying to force the others to serve own interests comes to light and they can be designated as parasites as their only interest is the aspiration to satisfaction of the most primitive (animal) needs - the best food, beautiful females, domination over tribespeople. By these they replace cultural values and ethics of general behavior, hypocritically preaching to others the execution of rules and norms that are beneficial only for them, and also distracting the masses from destroying them as typical and conscious parasites by providing new items of consumption.
  These energetic, sensible, unprincipled and ruthless subjects-- parasites, entrenched in the top of power, guided by typical animal values (food, comfort, domination), due to the prevalence in their consciousness of the interests of the lowest (animal) consciousness, by all means try to keep themselves in the seized niche of consumption at the expense of strength and/or deception (propaganda), which, as a rule, consists in that, what the imperious elite sincerely takes care of the people benefit, being based on continuous advance to democracy and freedom which, however, cannot be reached immediately, and the people should endure.
  The imperious elites in all communities quite consciously adheres to similar interests, being masked hypocritically in the developed countries by the democratic slogans, though in practice their existence comes down to life of typical parasites of an animal and flora, and extreme expression of these people-parasites are rentiers - "the pensioners" of the imperious elite.
  As a result, interests in any community are distributed in such a way that the laws. taken under the dictation of the power elite, put the interests of the state above the interests of citizens, and the duty of a person to the state becomes inescapable, despite the camouflage words about human rights, freedom, equality and fraternity.
  These laws are rigidly and constantly imposed by the domineering elite of the working people with the help of judicial, force and executive institutions, what the priests strongly help them by receiving appropriate handouts, but this elite more or less covertly, puts itself above the laws and public morality, being guided by the most lowest interests, which boil down to domination (holding actual power), creating the most comfortable living conditions for themselves and own posterity, at this, . At this, the power elite puts in the second turn the public interests, i.e. the development of the country and keeping the state from disintegration and chaos
  Even such anti-statists, as liberals, proclaiming the freedom of conscience, opinion, expression of will, and finding support in individualism and the initial inequality of people, emphasize thereby the incompatibility of equality with liberty.
  In other words, they automatically confirm the need for elitism of society, and the main feature of the elite - the interest in the form of personal and corporate egoism, the basis of which, as was shown above, is animal egocentrism.
  It turns out that the liberals in fact do not at all strive to shift the focus from the state, which defends everything captured by them, to civil society, since the state is necessary for them to maintain their own positions of power, which give numerous privileges, which happens in most modern developed countries.
  It means the unchanged, though largely hidden, struggle of the liberals against the workers for preserving the own elitism, obtained by the "hard" efforts and theoretically substantiated since Hobbes and Locke, in fact, pointing to them as vile, conscious and hypocritical parasites, who are like helminths, sucking juices from the working population, under the slogans of improving society.
  Liberals, naturally, will never give up such pleasant occupation, due to, as we have already indicated, the primacy of their typically animal interests: the best food, maximum comfort, direct power and domination over the more or less educated part of the population by reason of a fairly logical justification of the correctness of the established order.
  The slogans of other defenders of justice - the Marxists, are just as deceitful and demagogic, although, in contrast to the principles of the liberals, they are based on the equalization of all people supposedly according to labour efforts within the framework of the state with its further dying off.
  The seizure of power in the state by the Marxists, as was repeatedly observed in the twentieth century, immediately leads to fast allocation from them of the unscrupulous and unprincipled ruling elite in the form of officials, who, having received the resources of the country in own disposal, refuses in fact the recent slogans universal happiness, and begins to fatten in mansions with high fences.
  So obvious contradiction between the word: our goal is communism, and deed: our task is to ensure for ourselves and our offspring a sweet life, after some time having reached the mind of the robbed fellow tribesmen of these crooks, demagogues and tyrants, that leads to the return of capitalism in its coarsest forms or even - feudalism, as in the countries of Central Asia.
  So the destruction of the power elite does not lead the working people, who seem to have gotten rid of the oppressors, to life in their pleasure.
  Practice has shown: neither the Chinese peasants who repeatedly overthrew the emperors, nor the French revolutionaries who deprived the king of power, nor Lenin with the company, which really destroyed both the aristocracy and the bourgeoisie in Russia, did not receive as a result harmonized, equilibrium community of equal in rights citizens without oppressors and oppressed.
  In China the peasants, several times having overthrew the whole dynasties, right there have erected the leader into emperor, who, surrounding itself with an imperious cover, has become the founder of the following dynasty [4, Chapter 6].
  The French, having banished the king, quickly got the emperor Napoleon, and then the king again.
  During the life of Lenin, there was a turn towards a capitalist economy in the form of New Economic Policy, and revolutionaries turned into officials with fat rations, and then and moreover - the red emperor Stalin appeared with the relevant bureaucratic elite under the signboard of Marxism-Leninism. All this gang sought not only for a pleasant life, but also for world domination in the interests of domination over one and all, depleting Russia's human and material resources in preparation for wars and the wars themselves, turning the entire population into potential recruits, and the villagers - into serfs without passports.
  Thus, all coups and revolutions had one result - the restoration of essentially the previous antagonistic order: on the one hand, the power elite with the hangers-on pleasantly lives and dominates over the population, with another - there suffer the people, humiliated, deceived and robbed by own rulers.
  No communism or at least socialism did not work - like Vanka-vstanka all the time the state was restored the its state with oppressors-parasites and oppressed-working masses. In more detail about this phenomenon it is told in work "Communes as a result of crash of all civilization" [5, Chapter 2, 3].
  Apparently, this fact means that the oppressors-parasites are nevertheless needed, despite all their injuriousness. But for what?
  Presumably, without a power elite parasitizing the people, it is impossible to more or less effectively produce injustice in society, so necessary for its development and even prosperity: as the entire history of civilization has shown, despite all its horrors and mockery by the rulers over the nations, the number of countries that have departed from the previous wildness has increased, and the number of people who began to live more prosperously and with greater comfort has increased. At the same time, the growth of education and improvement of medical care gradually occurred.
  Civilization developed in its contradictions.
  Thus, the power elite, parasitizing on all the others, as well as its hangers-on and servants create a constant tension in society, which gives an impetus for its development, since the energetic part of these others always seeks to take the "bread" place of power or near power, and the cultural part, which understands the parasitic structure of power and its primitive values, always feels hatred for it and fights, as it can, with these parasites at power and inside power.
  In the process of this struggle, a force is created that moves the community forward, because the working people are being always more or less involved in the struggle of the ruling elite and its critics.
  Thus, this external expression of the driving force of social development in the form of a constant struggle by no means working people with oppressors - aristocrats or bourgeois, but - the power elite, who is being allocated from the people, and the informal intellectuals - which also, to some extent or another, are being allocated from the people mass, has a permanent basis, embedded in the consciousness of each person, namely: the lowest (animal) consciousness with primitive values corresponding to it which center is the egoism which is expressed in capture and deduction of all that is necessary, according to these individuals, for pleasant life; and the highest consciousness in the form of self-consciousness of each person at the heart of which the altruism, which is manifested in conscience, mercy, helping to those who suffer, is put.
  The struggle between these components of consciousness, both in man and in society, automatically highlight individuals with predominantly primitive interests: the desire for power (dominance among animals), comfort (the best conditions and food for a living being), placing his heirs in the most convenient and pleasant their environment (care for offspring in animals). These individuals, if possible, strive to the "bread" places in the power or at least near it.
  The same fight in each individual consciousness allocates from the mass of individuals, which have the interests, opposite to imperious primitives. The basic from these interests is harmonization of society for inequality destruction. These people make skeleton of revolutionaries and reformers of all times and the people, and most of them does not aspire itself to the power at all, and only wants to make it more acceptable for the benefit of all [4, Chapter 3].
  The confirmation of this foundation of social development is the absence of the transition of representatives of the ruling elites to the ranks of non-formal intellectuals - sincere and uncompromising fighters for the rights of workers.
  It is ridiculous to think, in particular, that billionaire Soros will distribute his capital in favor of the poor and will stigmatize the shame those in power, and the US President Trump will come to his senses, give up everything and go to the people to live and work like everything, explaining that he has been wrong all his life in goals and tasks.
  It is also impossible to assume that N. G. Chernyshevsky or P. A. Kropotkin, Vera Zasulich - prominent fighters, as they believed, for the true justice, would enter the government, justify the exploitation of the people by the highest interests of society and stop the struggle for the rights of working people, the benefit of the whole people and the establishment of harmonious society, but would prefer the comfortable existence for themselves.
  As for the direct management of various kinds of processes in society, the power elite can always hire the eggheaded experts, controlling their actions according to their own intelligence, which, however, often turns out to be insufficient for the development of the country, because the main thing for representatives of the power elite, even if they're smart, turns out not the public good, and own selfish interests.
  
  III
  The interest that comes up and the interesting things opening behind it - no matter what it is and in what areas, brings satisfaction with the very fact of achieving the result, but at the same time - and annoyance for the insufficiency of this result, since other horizons appear next to it and behind it, attracting by the new interests that you would want to discover again, to satisfy yourself by getting something again, perhaps pleasant or not in the form of at least the results of a football match or a card game, cheating neighbor or helping him, which can be surprising, embarrassing or disturbing, and not always expected until there is tranquillity in the form of death, which is the last discovery of interesting.
  Thus, the interest is being caused by the dissatisfaction of the person with himself in the possibility of embracing the immense, resulting in "snatching" from this endless list of the desired form (image) in order to settle in it, but it is being either not given in its entirety, like a dance with someone else's wife does not translate it into yours, or it eludes beyond the horizon, like the setting sun into the abyss of the sea, or it turns into ashes after an instant of pleasure, like an expensive Cuban cigar, either it makes the dream object - the girlfriend"s favorite - a cantankerous housewife, either it takes the form of so much desired authority, which turns out to be ordinary beastliness, or it captures you by rustling of banknotes, on which, it turns out, is impossible to buy really the most expensive and valuable, or it make you crush everything around for the sake the blossoming tomorrow, but it does not come in any way.
  The interest does not attract finally to something, and does not lead to the desired subject because of its vagueness, mutability and instability.
  At the same time, although extremely rarely, the consonance of a person"s interest and abilities, which is being created in favorable conditions gives a genius (Plato, Mozart, Raphael, Shakespeare, Pascal, Newton, Gogol, Tesla), who, nevertheless, is more often a villain in politics on the destructive consequences of his stormy activities, aimed, as it seems to him, for the good of his country (Ivan the Terrible and Gorbachev in Russia, Napoleon in France, Hitler in Germany, Mussolini in Italy), and less often - the successful reformer for his country (Bismarck in Germany, F. D. Roosevelt in the USA).
  Interests change over time, but the saturation from consumed through them does not occur, but at the end of life the circle of interests narrows so much that only one thing remains: to guess - whether it will be possible to wake up tomorrow morning?
  
  IV
  The interest as an attraction is similar to happiness - it, when it reaches the object of its attraction, evaporates rather quickly, reaching a climax at the stage of anticipation by the possession.
  As soon as it touches the desired object, then after some reflection, or even immediately it disappears due to the understanding of the insufficiency of what has been achieved, since the subject of interest was originally built in the imagination, but the reality always refutes this ideal image, and it becomes passed, unnecessary or even nasty, being replaced by new attractions, which, nevertheless, do not exclude a return to previous interests not only by forgetfulness, but and because of the pleasantness of some memories.
  The interest is like happiness precisely because the result of attraction always disappoints: you want one thing, but you get it all wrong - the desired subject of interest escapes all the time, which is inevitable, since internal unsteady sensations and fluctuating desires never coincide with the perception of the external form of the subject of interest with its clear outlines into which the inner cloud of dreams does not fit.
  Therefore, the interest, like happiness, passion, love, does not find the final resolution, staying until the death of a person in a state of building and destroying images, that is, in an effort to acquire new information.
  Let us now turn to the uninteresting.
  What is it? and with what it is connected?
  
  V
  Presumably - by the opposite, - that to uninteresting all unattractive belongs: clear and habitual useful and useless, tiresome occupations by the same, communication with nasty or indifferent people from whom there is no place to get to, constant problems of the choice of one of several evils, overcoming diseases, that is from what, alas. is impossible to get rid in any way, otherwise, you will die from hunger or from a disease.
  In other words, uninteresting is the lack of new information that one has to endure in order to gain strength to obtain new information.
  If the interesting is connected with something new for a specific individual, then the uninteresting is connected with the established order, the necessity of this or that, in particular, of the state, weather phenomena, morality, official duties, stupidity and short-sightedness of officials, deception of traders and politicians, limitation life, diseases and other unpleasant or indifferent phenomena.
  It is clear that human life in the conditions of only one order, that is, uninteresting, would resemble a continuously ongoing nightmare.
  To destroy it, a certain outlet is required, namely: interesting. Let it - the unexpected and therefore disturbing, but only interesting brings novelty in human life, breaking a routine.
  Thus, interesting frees, and uninteresting - binds.
  So it goes. And they cannot do without each other, since it is impossible to "bathe" in novelty all the time - you will get tired, and in one uninteresting - you will sour.
  This shows the attitude of the interesting to liberty, and the uninteresting - to stability and order.
  However, the population treats to a variety of interesting things in quite different ways, being grouped in the separate and very accurately designated main layers: inhabitants (philistines), creatives, the powers that be, informals-intellectuals [4, Chapter 4.2.].
  It is curious that the difference of interesting from significant, useful, true consists in its infinite fluidity through pauses of uninteresting: dynamics of the interesting is such, that it attracts the person not only to useful novelties, knowledge of the great truth, but also pulls to all sorts of gossips and discussions about neighbors and famous people, to reading or viewing on TV of the detective and adventure stories, having a heap of secrets and the end unclear at once, to searching on the Internet of news, absolutely unnecessary for practical application.
  All this and other mysteries of existence of the rich and well-known persons, who can be regretted for their tears from the numerous misfortunes, which are falling down their well-groomed heads, despite their luxurious life - in appearance, distracts the philistines from life burdens, from their pathetic real life, leading them, if they of anything significant and great is not capable, to a continuous pursuit for a puny, to cheer up, be surprised or be frightened, but which is justified by keeping calm of their insignificant life, making philistines nothing risking the spectators of accidents, horrors and misfortunes quite not with them.
  At the same time, each philistine regularly receives exactly the new information that he is capable of perceiving, saturating himself with it, that is, acquiring additional virtual life for himself and, moreover, giving work to relevant information channels, which, in fact, contributes to technical progress, and together with him and the development of civilization.
  
  VI
  The interests may be different, and their degree may vary significantly. For example, if interest in a member of the opposite sex becomes all-consuming, then it manifests as a passion, only occasionally turning into love, and - only for a short time, because love is destructive for the sense of selfish possession that prevails in the animal consciousness, and the latter too often overcomes high aspirations.
  Passion is distinguished above all by the egoism of the owner, who does not want to share with anyone an object of burning interest, and love - attraction to a more perfect common, made up of two dissimilar units.
  Interests happen also small: to a certain brand of cigars, brandy, a breed of horses or a type of card game. Their essence consists in a temporary distraction of the subject from life problems or, on the contrary, from everyday boredom.
  The highest interests distinguish the most advanced persons in science or culture.
  If ordinary people are most interested in current affairs, which affect their comfort, and rest from them, providing themselves with one or another kind of pleasure, then the creative intellectuals and artists can distinguish the beautiful by contemplating it or even creating it.
  They are drawn to it because, touching unknown as established harmony, they experience the same fullness of sensations abstracted from mental or business exercises as the animals are, but in the awareness of the contemplation of the beautiful.
  
  VII
  The beautiful has that difference from the interesting, that the beautiful always remains unchanged. It does not depend on current events, and therefore has no direct relation to process of knowledge like inquisitiveness or interest.
  The beautiful can be contemplated or heard, but it is impossible to copy it - it is immediately deadened - whether it be Raphael"s paintings or the performance of Tchaikovsky"s symphony on the balalaika.
  It is impossible to model the sunset into the sea or the colors of the autumn forest.
  The ancient forms of the Parthenon still fascinate us with their perfection, and making changes to the ancient architectural ensembles or paintings by great artists immediately destroys their harmony.
  To learn to create art masterpieces in the conveyor way still nobody managed, despite, for example, knowledge of all the rules of versification.
  This fact undoubtedly indicates that the basis of the beautiful is under the other side of the current beingness, and the reflection of this "otherworldly" can only be contemplated or extracted in the form of art masterpieces at the successful contact with it, inasmuch self the existence of the beautiful in the nature suggests an idea of creation of similar, and attempts to make this really gave, however, in rather few number, unusual objects of art, emergence of which is not explain by compliance of certain rules as, for example, in crafts.
  Without being crowned in most cases with success, the attempts to create the beautiful, nevertheless, get to framework of an interest, i. e. the attraction to the extraordinary, the most outstanding products of which are the emergence of such interesting as the photo, engineering, chemical technologies, bioengineering, etc. for the benefit of the population.
  That is, in essence, the emergence of entire industries that accelerated the development of civilization turned out to be a by-product of the beautiful at the appropriate level of development of human self-consciousness, which, having expanded the possibilities of the population in touching to the beautiful, not only in natural phenomena, but in music, painting, verbal expression and architecture, has drew attention of the person to technical creativity in an attempt to get closer to the beautiful.
  Permanent and quite regular failures to find the rules for creating of the beautiful by the industrial (conveyer) way as it is paradoxical, allowed the person to take, as you can see, from them a certain benefit.
  However, in itself, that is, directly, the beautiful does not benefit the person, but gives enjoyment.
  If a person determines own interest independently and tries to find it in this or that object or phenomenon, then by virtue of its invariance and harmony, the beautiful itself finds the person just as the sky finds everyone, unless he hides under the roof, and is able to raise his head.
  Each person can see the same beautiful differently or not notice at all, depending on the level of his self-consciousness, which is confirmed by the standard of feminine beauty in different races.
  The forms of the beautiful can be recognized and captured only by the human consciousness, and only that its component, which is absent in animals that "eat" by sensations alone.
  It is this reason that does not allow animals to experience in their minds the "natural manifestation of the objective properties of reality closest to nature."
  The materialists insist on this definition of the beautiful in their model, but, apparently, this definition does not correspond to the same reality, if it is perceived unconsciously, more precisely, mechanically.
  Therefore, countless forms of the beautiful exist only for a person, and they are completely objective, since they are perceived as being constructions that find a certain refraction in consciousness, and are not arbitrarily produced by his consciousness, but the combination of the elements of beingness into harmonious images in the person"s consciousness only on the basis of realizing oneself during the moments of concentration, that is, when consciously merging one"s "I" with certain fragments of the environment, which is not possible for everyone.
  So, it is inaccurate the subjective-idealistic definition of the beautiful, in which as its source is confessed only one human consciousness, whereas it is only one side of the forces interacting with each other, but the force is decisive, since universal laws of beauty, compelling a person to behold under their influence the beautiful and create the beautiful, does not exist.
  This is clearly seen from the fact that many people are not able to see the beautiful in painting, music, but they find it in the beauties of nature or in the works of architects.
  In other words, the degree of touching the beautiful depends on the level of development of a person"s self-consciousness: the higher it is, the more inclined man is to the beautiful, the lower this level, the more addicted a person feels to pleasures,
  insignificant interesting and just curious, because in his consciousness the lower or animal component already prevails, directed not at high ideas and feelings, not at beauty in the world, but only at the consumption of sensations from food, reproduction, domination. and convenience of own accommodation.
  Nevertheless, the beautiful always in this or that number and forms is available to each person since it is the reflection of self-consciousness in surrounding, which always is present in the person.
   There is nothing above and more perfectly than self-consciousness in Creation, and therefore its adequate reflection outside is always represented the beautiful, consoling and resisting to a flow of various information in the form of knowledge, fears and sufferings.
  The person, unlike animals, is able to understand the fluidity of time, the transience of his own life, and only the immutability of the beautiful can be a counterweight to this flickering, clearly demonstrating to a person oh the existence not only the changeable.
  Thus, the diverse beautiful next to a person always gives him the strength and hope that all changes lead him to updating in order to preserve his self-awareness in the formative abilities that are able to gather the dissimilar elements of being into the totality of the beautiful.
  Confirmation of it is the ability of the person to behold same beautiful without any fatigue from it during all life, despite cardinal changes of both the life, and the person.
  Thus, the beautiful can disappear for the person only with loss of self-consciousness by him.
  But the beautiful does not make a person better - kinder, more fun, it only highlights the degree of development of his self-consciousness, demonstrating himself, but not revealing his own essence.
  Therefore, a person, perceiving in one way or another the forms of the beautiful, can only guess about essence of the beautiful, just as he wonders about what is beyond the threshold of death, or what is the essence of his own consciousness [6, Chapter 2.4].
  The beautiful, like the interesting, is a source of information, but, unlike the interesting, which when turning to it becomes mundane, the beautiful, attracting the attention to oneself, always evokes an enduring interest not only by harmonic fusion of the elements of its image in consciousness, not only by its stability in this harmony, but also by its eternal mystery for man: the sunset, the autumn foliage of trees, the overflow of sea waves, Raphael's Madonna can be admired every day, although pragmatically it is completely meaningless.
  Apparently, in this indecipherable attraction the person feels that unshakable foundation of Creation, which is also present in him.
  
  VIII
  Without being placed in the frameworks of the current reality, the interest always contains a justified anxiety for the result.
  Suddenly something pernicious will open ... and it really appears: love ends with indifference or hatred, cigar smoke leads to tuberculosis, the racing and card game - to the devastation, useful and effective inventions cause envy of others, at this, ownership and exploitation of these inventions, as a rule. are appropriated by mediocre but cunning monopolists, etc.
  Understanding this, "wise" philistines shy away from bright, lively, but dubious interests for peace of mind - even from reading books, limiting themselves to TV, a garden, fishing and board games.
  However, no one succeeds in completely eliminating the interests and thus avoiding the dangerous interest because a person is not a frog, who can hide in a swamp to avoid dangerous consequences.
  Be that as it may, but even if you are just sitting by the window, you can see a lot of interesting things: rain, sun, or the passerby has stumbled and has fallen, cars have collided, dogs began to fight, etc.
  And suddenly too there is a wish with to cheer up, go outside with risk to be hit by the car or to be beaten by hooligans. At the worst, it is possible to try the luck, having bought the lottery ticket.
  So the interest and interesting for the person is the opposition of triviality, and therefore the interest is insatiable, digesting everyone in himself to get a new product-subject from him, ready to manifest himself in new interests.
  Temporary loss of the interest means the arrival of boredom or inescapable melancholy.
  Therefore, the interest always triumphs, periodically unpacking for everyone a parcel with interesting things it is unknown from whom, containing not absolutely clear appendix.
  
  IX
  As mentioned above, the basis of the attraction of any living being to something is the dissatisfaction of its consciousness.
  Will by no means has a direct relationship to interesting, as A. Schopenhauer argued: " ... the word "interesting" serves to denote everything that acquires the sympathy of an individual will "[7, p. 391], but only makes the individual more persistent in search of interesting.
  However, in the person the dissatisfaction is bifurcated, being shown, on the one hand, in the form of unconscious attraction - curiosity which is used by it for creation in the life of the greatest comfort both among things, and among tribespeople.
  On the other hand, dissatisfaction is manifested in man as a result of his awareness of himself as a being outside nature, capable of more than richly living and dominating fellow tribesmen.
  As a result, in his consciousness there appears the attraction to the new, mostly pragmatic - in addition to purely animal curiosity - in the form of inquisitiveness, which already has a consciously targeted focus on changing the environment, but only for a better mending life.
  But to the inquisitiveness, a non-utilitarian component is always added in the form of the interest, which, depending on the type of the person, has one or another direction, and its essence is in defining oneself in the world of people and things, examples of which were given above.
  Thus, the person combines two types of subjectivity in the consciousness.
  Its lowest level is peculiar to all other living beings, manifesting itself in the environment only in the form of subconscious dynamic components of the environment, which, although they act, giving development to this environment, but act instinctively-reflexively, that is, their consciousness is limited to the consumption of sensations and it does not go beyond the environment, and development itself is slow compared to conscious actions.
  Therefore, such an initial type of consciousness can qualify as a lower consciousness - only what is inherent to all living beings, then how a person has a certain addition to it.
  The restriction in the presence of only the lowest consciousness of any representative of the flora or fauna is removed in a person whose consciousness acquires a significant addition in the form of self-consciousness.
  Thus, a person gets the opportunity to become a true subject of action: he understands the meaning of his actions, drafting projects, correcting them on the move, that is, remaining part of the environment, he also rises above it, becoming partly its master and even creator in various man-made structures, mechanisms, processes, and creations of the spirit, which is reflected in various areas of art and culture.
  Such acquisition is reflected in the consciousness of the person by the appearance of inquisitiveness in him, which complements the animal curiosity, and by expanding the conscious setting of goals, the sphere of his actions, while increasing their effectiveness.
  But, moreover, sufficiently free interests are bound to appear, mostly not related to pragmatics, but tied to both the enjoyment of life, as it is, and to the cognitive-sensual sphere, which causes him to worry, suffer and be amazed at the explanations opening by him of natural phenomena and new facets of relations between people.
  Similar actions change significantly and with the acceleration not only the environment, but also the content of the person, increasing his educational and cultural level, that is, allowing him gradually to become higher and higher in awareness of himself.
  Therefore, such type of consciousness, additional to the lowest consciousness, can be qualified as the highest consciousness of living beings, or consciousness which is inherent only in people.
  Thus, in human beings there are two components of consciousness - the lowest (animal), often referred to as unconscious or subconscious, and the highest consciousness or self-consciousness, the level of which can differ significantly depending on the degree of development of a person or his communities - take, for example, the person of the Stone Age and the current Nobel laureate, - the level of consciousness and in that and other case significantly other, however self-consciousness is present both here and there, without disappearing anywhere, then how the lowest consciousness, which is responsible generally for functioning of an organism to keep it in a live state and adequate concerning stay of a body in the environment and also for its fixing and distribution in it, remains almost invariable, that is, does not depend on time.
  Both these components operate in the body and through the body in an inseparable connection, but the highest consciousness is unable to exist without the lowest, since the latter is responsible for the preservation of the living being in the environment, what it is impossible to do without it, then how the highest consciousness primarily - for the consciously designed activity of the being as an individual, and in human communities that are in a particular environment, and without it, other natural beings are completely cost.
  It is these deep entities in the form of the lowest consciousness and the highest consciousness, hidden and intertwined in each human consciousness, and, therefore, and in public consciousness, with all their antagonism because of need of the decision by them various tasks, most often contradicting each other, really define development of human communities at any stage, being their driving force, as well as driving force of each person.
  The lowest consciousness always fights for stability of existence, preservation of the taken or acquired objects of consumption, but it does not neglect an opportunity to dominate depending on the developed conditions, being purely egocentric.
  In this, it is helped by that part of the highest consciousness, which descends to utilitarian inquisitiveness and ow-lying interests, aimed at achieving one"s own or corporate goals related to enrichment and the acquisition of power.
  The predominant emphasis on the stability of existence is characteristic of the average person (philistine), who is most of all interested in maintaining the acquired and peace of mind, and not in the exciting and risky acquisition of things and power.
  The primary emphasis on domination is peculiar to more active subjects therefore their interests are concentrated on race for power. All other values do not concern them much. It is these subjects present the power structures of states at all levels.
  However, it is possible to derive pleasure and satisfaction from deeds and pursuing interests in the sphere of knowledge, art and other humanitarian spheres.
  The interests of this category of subjects are characterized by creativity, expressed in the search for a different expression of oneself by finding new forms of things and relationships between people.
  Those whose interests are concentrated in science and art enrich societies with their achievements, increasing over time its civilizational and cultural level.
  Those whose interests are in the humanitarian sphere of relations between people, all their forces spend on attempts to harmonize human communities, fighting for the public good against the privileges of those in power and against the oppression of the rest population by them.
  Between representatives of the imperious structures, - and their interests are concentrated, as in all animals, especially parasites, in creating the most comfortable existence for themselves and own posterity due to the best adaptation to the environment, and most effectively it gives domination - and the representatives of the informal-intellectual stratum of the population, whose interests are focused on benefiting everyone without exception, the tension is constantly created.
  The same occurs also in consciousness of each person, - provoking the struggle of these opposite beginnings, extending to some extent depending on circumstances to miscellaneous population.
  Concentration of this tension happens in those temporary points into which imperious elite goes over the limit of patience of other segments of the population, ignoring this "cattle" and focusing exclusively on themselves, that is, they no longer take into account the interests of the masses and forget about their own country.
   In this case, the dissatisfaction of the public consciousness of the population flows into the immediate interest of the replacement of the ruling elite in one way or another, despite the obvious dangers of this enterprise [4, Chapter 3, 6].
  
  X
  In conclusion, we note the following.
  The interest is being caused by the dissatisfaction of a person with the ordinariness of existence, as well as by himself due to the inability to embrace the immensity.
  In dissatisfaction consists the source of the formation of his interest.
  This source never runs low because it is in the eternal, developing consciousness (active) which right there will stop in the development without action of dissatisfaction with, that is, the search for a new one, but consciousness in the person to a new is capable to attract only interesting.
  However, consciousness in the open or received interesting cannot be fully satisfied due to the infinite new horizons of the unknown, opening up all the time and, therefore, are interesting.
  Therefore, the mission of the interest and its product - interesting for a person consists to ensure the consumption by him of new information, which updates his mind and gives him an impetus to development each time.
  At the same time, the opposing interests of the dualistic consciousness of man (the animal component of consciousness and the highest component of consciousness, or self-consciousness), their struggle create a constant stimulus for the development of human consciousness towards its ever increasing humanization, since awareness of one"s own egoism and primitiveness lays the foundation for overcoming them, which, however, never occurs due to the impossibility of eliminating the animal consciousness.
  In society the struggle of the opposite interests of the lowest and highest consciousness in the person is manifested not by class fight and not opposition of the poor and rich, since the vast majority of those and others are characterized by a low level of self-consciousness, which inclines them more to conservatism than to initiative. The real struggle is between the most advanced (energetic, educated, non-stupid) representatives of the prevailing interests of the highest and lowest consciousness who stood out from the people.
  The first ones put altruism, conscience, mercy, the struggle for the complete harmonization of society first, the second - egocentrism and elitism, assuming, like animals, but consciously that society exists only to satisfy their interests.
  The intransigence of these opposing and ineradicable views implies a permanent struggle between them, during which either one or the other side has to make concessions, which cannot but ensure the advancement of each community forward due to the growth of self-consciousness among the masses of the population, improving the state of social relations [4, Chapter 3].
  The very process of social development contains three in some way propulsors that move both a person and society in their self-consciousness forward in their interaction and mutual influence.
  First of all, it is the struggle of the ruling elite, guided mostly by egoistic considerations of their own benefit, the basis of which is in the animal component of the consciousness of this elite, with intellectuals opposing it, due to their aspiration to improve society, which is based on the altruism of their self-consciousness, prevailing over the selfishness of self-consciousness and egocentrism of the animal component of their consciousness.
  Similar struggle between these strata of society, hating each other, due to the fundamental divergence of their interests and intentions, leads to a gradual change in social relations, since the masses of the people cannot but be involved in this struggle in one way or another, gradually benefiting from it in the form of improving the conditions of own existence.
  In turn, two main creative groups emerge among intellectuals, divided by interests.
  One of them is most attracted by the knowledge of the surrounding world both out of curiosity and for certain applied purposes - scientists and inventors. That is, the people who make it up not only strive to learn new things, but also to apply this new in practice, what ultimately results in the development of technologies, and this development, as you know, occurs most effectively by applying a creative approach to changing reality.
  Therefore, along with the improvement of the social structure, one way or another, a change in the technological equipment of society and, therefore, its economy occurs at one rate or another.
  In other words, these creative persons make the maximum contribution to the technological development of civilization.
  Both of these forces, despite the non-obviousness of the action of the first, which, as a result of this circumstance, and now are being substituted in the eyes of the public by the class struggle of working people and exploiters, although in a number of countries it is already difficult to separate working people and exploiters, produce a process of creation both in social relations and in technologies, significantly influencing each other so that when they intersect, the turns may occur that replace one way of life of a community or state with another - more perfect and convenient for the population in its ever-increasing scope, which, in fact, is the process of development of civilization within the framework of proprietary relations from slave-owing system up to capitalism.
  However, any turns and upheavals in the social order, especially the cardinal ones, occur only at a sufficiently high level of culture, if not of the entire population, then of its leading strata, the main contribution to the achievement of which is made by another group of intellectuals, manifesting itself in the sphere of social development, the closest the inner world of a person, that is, his self-consciousness.
  This group of intellectuals, more interested in the inner world of man and his communities, tries to penetrate it in various ways, correlating some people with others, comparing man with nature and society, and also clarifying the abilities of man to reflect these relationships in certain artificial forms.
  It is these creative people, to varying degrees, but still, that produce the cultural values in various forms, and directly affect the minds and feelings of the population, touching the most sensitive strings of the self-consciousness of each person, due to which both individual and collective self-consciousness is gradually changing: mores are softened, the population's craving for knowledge is growing, the number of intellectually and emotionally developed people is increasing.
  Such cultural development affects the growth of the altruistic component of the self-consciousness of the population, thereby expanding the layer of intellectual opposition to the authorities in its everlasting desire to harmonize social relations.
  The result of this cultural development of society, which seems to be far from political struggle, is, nevertheless, the building-up of the confrontation to the informal intellectual opposition to the ruling elite due to the spread of altruism among the masses. In addition, the growth of culture and education of the population makes it possible to increase the percentage of creative people who are, in fact, the only effective lever to accelerate the technological and cultural development of society.
  It is the actions of the intellectuals in the sphere of culture, ensuring the growth of the altruistic component of self-consciousness, create the conditions for the cardinal upheavals in the life of society, which occur against this background in the case of the overlap of the dissatisfaction with a significant part of society with the existing way of life on successes in the development of science and technology, which can produce a resonant explosive effect in the form of a change of certain relations in society.
  
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