Glossary:

      Zeref- a traditional person with rigidly set social actions, low reflection almost zero, hence the word Zeref-reflection zero (zeref)). Has no semitones, serves the idols of the genus, communicates in the circle of native blood. Zeref has no semitones of perception, is categorical, irreconcilable, hostile to others and to another opinion in the development of rejection of «not your own»

      Zeref’s loop – the baby boom, overheating of the population.

      Zerot (zeroot = zeref+root) – the traditional feudal elite

      Zerot’s loop – the creating a solid cast, an impenetrable social barrier. None of the lower castes can enter the feudal elite. The lack of social mobility pre-revolutionary situation.

      Remid – a new traditional elite, rulers, officials, authorities, teachers; Remid put actions for Zerefs, determine morality, laws, politics, reflection average-middle (remiddle).

      Remid’s loop – the struggle of the elite with the brightest personality, the collusion of second and third parties against the hero and the prophet.

      Refag- a person of a trading civilization in several generations, reflection is high, selfish, utilitarian Refag (re + high).

      Zeremid is a first-generation city person, has a half-rigid social reflex of custom and new skills of city life, half-urban, half-rural.

      Zeremid’s loop – the Zeremids are approximate imitators. They imitate the elite, any idea, any direction just to be good for their families. By imitation, hypocrisy, and even fanaticism, they harm any cause, state, or idea. The first traditional generation to undergo industrial and cultural modernization.

      Zefa is a man from the first generation of the city with a tendency towards the market and speculation, and to trade at least something, he was forced by circumstances. People who have passed socialism and met market relations.

      Revcon – revolution conservatism

      Chapter 4

      Traditional world and money

      All countries where conflicts occur today are traditional, semi-traditional, or latently traditional. These are countries where they do not know who the elite is today. Because there is no clear criterion of the elite, concepts, and definitions, there is a struggle exclusively for money, for the sources of money or the so-called trough, having stuck to which, the first persons, or the false elite, get great opportunities. Money and only money because these regimes are unstable or are held by force, inertia, and other remnants of traditional culture and order. As long as there are fathers of families, there is respect for at least their own, even if not others’, old people and the private interests of families, the regime is kept afloat without conflict. But there is no guarantee that even this order will not get tired. The new bourgeoisie, which wants to look or appear as an elite, morally corrupts with its greed, arrogance, and arrogance. The new elite is not at all clear why it is an elite, except for the scheme: trough-elite (position-status-opportunities). And ordinary people, citizens are gradually abandoning basic decency in order only to alienate anyone else and thanks to force, arrogance, shamelessness, and indecency to show that they are also ready to help the new elite, but if there is an opportunity, they will not interfere when some forces throw off this elite. What difference does it make who will pay and take taxes?

      It turns out that the common people during the Refag’s loop, are completely indifferent to who their elite is. Even if it’s an alien elite. Will anyone notice that, for example, there are other flags on the street? Probably, they will notice, but only those who at this time are rejected from the trough of opportunity, or the so-called potential elitists, who will again build a traditional hierarchy, but again on the criteria of money… Other ideas these purely traditional people cannot come up with.

      Thus, the traditional elite in the realm of money is always blind. Over and over again, she puts forward her new heroes – potential dragons, or future dictators. Every time after a new coup, the same situation status-money-status repeats itself. There is a Chinese parable about a dragon. When the hero comes from the village and kills the despot’s dragon, then goes to his vault for gold and turns into a dragon himself. Only here there is already a modern situation and there are many so-called oppositionists. They shout a lot in the street, they are outraged by the tyrant and his corrupt officials. But these Zefags are just ordinary hypocrites. They already know why they need power. To raise themselves and show their high status to the rest of the common people. For traditional people, high status is the most important goal of their life.

      The traditional people always build their existence based on voluntary subordination: the younger ones obey the older ones, the woman-the man, the soldier-the officer, the official-the dignitary, and so on. All this is obvious. One should be higher, the other lower. But in the market, when money interferes with subordination, the younger can push the older, the woman can drive the man out, the soldier can call the office, the official can frame the dignitary, and so on. For money is rapid growth from the bottom up. Second, the one who is higher at this moment must show everyone that he is higher, and the others are all lower in rank. Be sure to show everyone who is who. There are many ways. And total show-off is actually a traditional belch, and arrogance, rudeness, rudeness-from the same series. How so? After all, morality, respect, reverence, and care-this also comes from tradition?

      Chapter 5

      I want to have everything. I want to have everyone!

      When they themselves how long it would take to move from the tribal mentality to the personal one, they were guided by the fanatical craving of the new bourgeoisie for the property. «This is mine, this is yours!»

      Where did the phenomenal passion to separate yourself from your kind-the people-into the pathetic shell of your personality in the squares of a private plot or a mansion with Alabayas on a leash come from?

      I don’t know, but it seems to me that the Zerefs are happy to part with socialism, which the new generations contemptuously call scoop and cotton wool. Of course, there is also an element of strong propaganda in this contempt. For a quarter of a century, this propaganda worked against past socialism. Everyone worked, of course, for-profit, for privatization, that is, for that very private property. Many peripheral and Asian peoples have never had the institution of private property, but there has always been a hierarchy. There was its own primitive