Ecological Problem – Result of Ignoring Role of Family and Nation in Social Industrial Relations

Dr. Eter Takalandze

The sensible feature of man that religion called God (“My God is in me”) and tradition called conscience is the inner, spiritual world, specific characteristic of man in our environment. It is part of spirituality and it has the mission of struggling for eternal life on the earth.

The initial stage of conscience is vital instinct in man’s psyche. The latter has the function of code in the formation of man as a social creature who is a carrier of the mentioned mission. Proceeding from the individual’s above-mentioned mission, this instinct is the basis of sensible relations (with another man, with other people, with the whole environment ? inevitable relations with the Nature). It promotes the development of sensible features in the form of conscience, piety. In view of sensible relations and man’s sensible behaviour, the existence of spirituality and life is protected by the objective regularity of the planetary world.
The function and role of vital instinct in the above-mentioned objective conditions is permanent in the chronology of mankind and it does not change despite the developments in spoken language, time and space. Thus, the phenomenon of sense stays unchangeable in the notion of man.
The long-lasted lessons of mankind and recent years’ research of the World Bank have confirmed that people with non-vital instincts belong to the nature, too. In compliance with this research, the specific gravity of sensible and insensible spirits, men of good and evil nature is equal; each of them makes up 10-12%. Thus, we can suppose that the rest of society is carriers of sense and vital instincts; their number does not exceed 88-90%.
Men of evil nature in accordance with their non-vital instincts oppose sensible actions; they act against the existence of nature’s vital instinct. Irreconcilability with the medial part of society signifies attempt upon life. These people do not have ability of consciousness so the rest of society has to keep tolerance.
Preservation of society’s viability is a mission of carriers of medial and sensible institutions. We have reasons to be optimistic as the specific gravity of the latter in the society is high (88-90%).
Vital instinct is a feature of all sensible (those who need life) people and forms a basis for the universal, single rule of human life:
Sensible life requires a struggle. The aim of the struggle is observance of the mentioned Universal rule by such social phenomena as family, name, nation and socially organized life-style of the country. The effect of the struggle is reflected in the natural sensible features of man – conscience, i.e. objective requirements of man’s environment, adequacy of social economic order. This adequacy implies creation of conditions for the implementation of the above-mentioned mission by each individual ? creation of work conditions and therefore, protection of environment. It turns out, that the rule of economic activity, economic order in the country is objectively defined and it is subject to the above-mentioned universal rule (vital instinct, aspirations to life).
This thesis is especially important nowadays when the issue of economic globalization became so actual and the social-economic consequences of (globalization) process fell into contradiction with mankind’s interests.
We do not think that the main reason of this opposition that capitalist economic theory considers the unscientifically organized national economy to be the basis of economic globalization (open society) which, as mentioned above, must be aimed at the protection of morality and nature. The main reason is based on the “Reasonable agreement” about the abstract norms of human behaviour. In the long run, this agreement is similar to diktat of producer (i.e. capitalist, proprietor, investor, sponsor) over the customer or to diktat of businessman who “has no other interests but economic egoism”.
Even in the conditions of sound competition, the principle of economy ensures such an existence where one part of society (the rich) gains victory in its business at the expense of another part (the poor) by means of cheap labour force, unemployment and therefore, misery. We think that these two parts, presented together, are no longer a social phenomenon called society where people are united by providing care and support to each other. This rule of existence that bypasses natural requirements will always be the reason of conflict between these two parts. The agreement which is based on spontaneous decision, acknowledges the sense of this agreement ?but only unilaterally and certainly, in favour of the part (the rich, investors, sponsors, etc) that dictates the terms.
As mentioned above, the sense of economic rule corresponds with the universal rule ? with the rules of nature. Thus, we should, certainly, share the idea of the famous scientist-economist, I. Kveselava. According to this idea, – he views the notion of sense from the standpoint of realization of human consciousness and knowledge.
Nowadays, on the basis of scientific information man comes to know his own role in protecting ecological balance, but, surprisingly, he and the great scientist himself, the author of the mentioned book, the highly-respected and pious intellectual, Mr. Friedrich A. Von. Heike support the idea of forming a society that has no common objectives. In regulating industrial relations of society, capitalism progressiveness is confirmed by man’s independence from tribal and family ties. (11, 58, 109, 119). I think it is not worth arguing about the fact that nature protection is a common objective of socium. Protection of homeland is a concrete form of this aim. Therefore, economy as a social science should serve this one purpose ? protection of nature and homeland.
All this testifies to the fact that in compliance with natural conditions and practical rules of life social phenomena (nation, state) in a particular territory of the world confirm the idea of traditional and religious unity of tribes and nations that reside in this territory with a view to protecting this very nature. Proceeding from this, businessmen feel bound to respect the peculiarities of economic order of other countries (nations), which issues from the necessity of protecting the local, natural and social conditions.
According to the capitalist idea of cooperation of individuals in a world scale, acceptance of producer’s goods by a consumer from another country is spontaneous (service, investment, loans, etc). It is based on the interstate agreement on the observance of abstract norms and is aimed at the consumer’s inexpedient action which means that population shows disregard for such a principle purpose as protection of homeland; it is reflected in the decline of material, industrial potential, unemployment and, therefore, in the negation of religious, traditional, family morality. All this signifies contradiction of vital instincts (code, eternity), nature ? it is oriented at the non-existence of life on the earth.
We cannot say that Mr. Heike does not acknowledge the necessity of considering the objective requirements of aspiration towards life in the economic system (globalization process). As the scientist writes, the action guided by exact intuition is a warrant of social order. …the question ? continues the author ? of what place the atoms will hold (as we say, code) in the final structure depends only on the atoms and natural forces, but not on our wishes. (11,78)
The above-mentioned objective reality is well expressed in our Georgian family tradition that is based on the Christian-Orthodox doctrine. According to its rules and customs, husband has the right to be the only man for his wife; in compliance with the social opinion, the conscience, purity and faithfulness of woman ? of bride and, henceforth, wife ? gives man a sense of pride and self-confidence. The family is the bosom of spiritual peacefulness for him; it is a source of love for his children. The “idea” of this tradition is that man and woman do not care only for the feelings of their consorts or future consorts. They find a way of realizing artistic taste through body attire. However, modesty in relations with the opposite sex is obligatory. The tradition does not allow denudation in public places, which, in our opinion, is the best form of demonstrating person’s morality.
The Georgian tradition supports the idea of family stability; it forbids marriage of namesakes and marriage to brother’s widow, cousins, close relatives. According to this tradition, the aim of marriage is a spiritual unification of people: it serves to motivate interrelations of people with a view to developing vital instincts. Thus, the multitude of names within the nation serves to turn sensible people into one organism.
According to the Georgian tradition, the role of family in the moral development of nation is a responsible one. This responsibility finds its realization in the society; a person is distinguished by means of his name as well as his father’s name and code that is “planted” in him; this code comes from his parents and predecessors and, as mentioned above, it determines the sense in person (his moral propensities). Person’s paternal name is an objective basis of forming a social opinion about him; its purpose is to distinguish the moral and cultural levels of his father’s family and his clan.
As mentioned above, nation is a morally self-developed spiritual organism. It is the basis of state existence because the purpose of its existence lies in the preservation of individual’s moral features, in the harmonization of people’s relations and, accordingly, of country’s economic order. So the nation is a principle structural unit of socium ? developed spiritual organism ? and in this scale, a basis of development of vital instinct.
Thus, the author’s idea according to which economic relations should not be dependent on moral ones means nothing but the end of life on the earth. It is realized by means of ignoring the natural role of family and nation. The danger of derangement of this function indicates at the inevitability of orienting at morality rather that at the mobilization of sensible forces and at the country’s economy. (4, 270).
So, it is impossible that a great majority of population that is “nourished” by self-destructive conflicts between the social groups of the rich and the poor could share the idea of managing economy on the basis of spontaneous decision. This can be testified not only by the infinity of such conflicts and examples of human self-destruction, but also by frequent natural phenomena on the earth that oppose the vital traits of water, air, land, flora, fauna. In Fredrick Heike’s book we read that the unchangeable norms of human bahaviour are the basis of society despite the changes in state structure. The authorities have the right to demand people’s subordination on condition that they maintain the spontaneous order that provides for the vital process of society (11,83). We think that, undoubtedly, it is a wish to thrust the will of thin rich population upon the rest of the population. The authorities must achieve this by using the spontaneous order; in other words, it is realized by means of spontaneous order and is based on the agreement with the authorities about the observance of abstract norms.
Economy as a purposeful activity does not deny the fact that society is a human or social phenomenon as the basis of its existence is consciousness and sensible life. According to the above-mentioned research of the World Bank, vital and non-vital instincts are planted in the psyche of a great majority of population.
Division of society into two opposed parts ? the rich and the poor, no matter whether it is the result of capitalism, socialism or other ideology, leads man to self-destruction and, therefore, threatens the spiritual world of the earth with destruction. To avoid this, the ideology of human action in socium must express the objective, natural requirements of life development, i.e. the natural role of family and nation must be reflected in economic theory.
In the Georgian tradition, the protective mechanism of the natural role of family and nation that is “planted” in the human psyche as Christian-Orthodox belief indicates at the existence of objective real basis for this religion. However, the most important thing is that, nowadays, man already has the basis for filling human sensible energy with new power (knowledge, idea, word). It can be found in the form of evolutional psychological (scientific) consequence which forms a new basis of human religious knowledge in the third millennium.
We think that the principle novelty of the mentioned basis consists in it that irrespective of human consciousness objective reality ? links of the planetary world with the spiritual world is presented as a basis of human religious belief. The most important thing is that Christian ?Orthodox belief is represented as a consciousness about the reflection of the mentioned reality. This is the basis of other (four) religions.
The influence of the mentioned novelty on human psyche is very great. We should also say that science is rich in works of the famous scientists, Helen Rurich and Rudolph Steiner. Their research about the links of spiritual relations with religious consciousness receives much interest and attention nowadays.