Economic personality

Personality and Individual: The distinction of concepts

The concept of a total toiler as a stock figure of the history of the economy can be supplemented by the formula “economic personality.” The economic personality is an all-total (integral) worker. In this case, the focus is on the personality in its anthropological interpretation (primarily at the French school of Durkheim-Moss [1] and F.Boas’s followers in the United States). Here the personne is opposed to the individual (l?individu), since the personality is something social, social, complex and artificially created in contrast to the individual, representing the atomic nature of the individual human being without any additional characteristics. The individual is the product of subtracting the personality from man, the result of the liberation of the human unit from any connections and collective structures. The person consists of the intersection of various forms of collective identity, which can be represented as roles (in sociology) or as finization (in anthropology). Personality exists and makes sense only in relations with society. Personality is a set of functions, as well as the result of a conscious and meaningful creativity of a person’s identity. Personality is never a given; it is a process and a task. The identity is constantly being built, and in the course of this construction it is established, ordered or, on the contrary, the world around the world is destroyed and chaoticized.

The personality is the intersection of numerous identities, each of which refers to the species, that is, includes an indefinitely large number of individuals, as their aspects. A particular person is a combination of these filies (species), which is always something original – since the number of possibilities within each species, and the more unrestricted combination of these possibilities. So people use the same language, but they say with its help a variety of discourses that are not as original (as it seems sometimes to man himself), but not so predictable recurrent as in the case of a machine or even a signal system of animal species. Personalities are also made up of the imposition of age, gender, social, ethnic, religious, professional, class, etc. identities, each of which has its own structure. Thus, the personality is the intersection of structures whose semantics is determined by the structural context.

The individual is the product of external observation of the human individual, where the personal aspect is either not clear or removed at all. The individual is thought out in isolation from structures and filias and is recorded only on the basis of its actual bodily presence, the reactive nervous system, and the ability to autonomously. In a sense, the individual as a concept is best understood in the behaviorist theory: in it, the personality is subjected to the operation of the “premises in the black” (the person is black-boxed), and what enters into interaction with the environment is an individual in his arrogant state. However, if the empirically individual is quite realistic, as a metaphysical concept it is purely nihilistic. Biheviorism claims that he does not know anything about the content of the black box and more than that he is not interested in this content. In principle, this is a logical conclusion from the American philosophy of pragmatism. But the fact that the content is not interesting does not mean that it is not. This is very important: pure pragmatism, refusing to be interested in the structure of the individual, still comes modestly and does not draw any conclusion about the ontology of what is in the black box. American pragmatism is therefore individualism only in part – in the empirical aspect. Radical individualism has other – purely English roots and are associated with the idea of eliminating all philiatic lines. In other words, individualism is based on the conscious and consistent annihilation of the individual, on its denial and on the proposition to this negation of metaphysical and moral status: the destruction of the individual is a movement to the truth and the truth of the individual.

Here we see the boundary between indifference and hatred: American pragmatism is simply indifferent to the individual, while English liberalism and its universalist and globalist derivatives hate it and seek to destroy it. The purpose of the individual to transform from an empty concept obtained by subtracting into something real, in which the physical individuality of a single being would be income to the elements of the metaphysical abyss (received from the liquidation of the individual and all the structures justifying it).

The Economy of the Person

After this explanation, it is easy to apply both concepts – personality and individual to the economy. Integral (total) toiler is an economic person, not an economic individual. Here the integrality, which we characterize as the combination of production and consumption and the ownership of the means of production, is supplemented by the most important characteristic: inclusion in social structures having an organic nature. The Integral toiler lives (including – produces and consumes) in the historical and cultural environment, which offers it a finitive set of collective identities. This set predetermines his language, gender, fratria, place in the system of kinship 3, gender, religion, profession, belonging to a secret society, connection with space, etc. In each of the structures, a person occupies a certain place, giving him the corresponding semantics. And that is what determines its economic activity. The worker (primarily a peasant) works not just for survival or enrichment, but for many other – and much more important – the motives arising from the structures that form his personality. The worker works by virtue of language (which is also a kind of economy – the exchange of speeches, greetings, blessings or curses), gender, religion, and other statuses. At the same time, the whole person is also involved in the work – in all the variety of its constituent elements. In this sense, the integral worker in the process of economy constantly and continuously approves personal structures, which makes the economy a kind of ontological liturgy, creation, protection and renewal of the world.

The economic personality is a very concrete expression of species properties, where these properties, having numerous levels, are combined in a complex and dynamic combination. If the structures are common (although this community is not universal, but is determined by the boundaries of culture), their expression and affirmation in the individual is always separate: not only that in some cases the structures themselves differ (for example, in the field of gender, the profession of castes, where they are, etc.), but their moments are manifested with different degrees of intensity, purity and brightness. From this arise differentials that make life unpredictably diverse: individuals that reflect combinations of common (enhanizable to cultural boundaries) structures are always diverse, since they carry in them every time differently accented and combined elements of these structures. This allows us to consider society as something uniform, permanent and subordinate to the general paradigm logic, and as something unique and historical, since the freedom of the individual is extremely great and capable of generating countless situations.

Nevertheless, the society of the integral toiler as a whole is determined by the unity of the paradigm, where the main law is the domination of the individual as the basic guesttal.

It is this society that is every traditional society, where the field of economy is allocated in a separate rather independent sphere, different from another sphere, where soldiers, rulers and priests belong. It is important that warriors and priests do not participate directly in the economy and act as the Other, designed to consume excess economic activity of the integral work. It is important that the excess. If the soldiers and priests demanded more than excesses (the cursed part, J. Batayu [4]), the toilers would die of hunger and shortage, and this would lead to the death of the soldiers and the priests themselves. At the same time, in societies where there is no social stratification, the addressee of the destruction of the “cursed part” (excess) are spirits, dead and gods, in honor of which the potlch is carried out. The Russian word “Lichva” is very expressive: it means something extra, as well as the bank percentage, and comes from the basis of “lyho,” “Ezlo.”

From this observation follows an important principle in the theory of the integral toiler: the labor community of integral workers must be sovereign in the economic sense, that is, have a full autrumkin in all senses. In this case, it will be independent of the superstructure (warriors and priests), which can consume the “cursed part” and may not be present in this case, the cursed part in the sacral ritual will destroy the integral workers themselves. Thus, the very premise to the internalization of the curse will be eliminated. And this internalization of the curse is the schism (Spaltung), which means capitalism.

Capitalism carries a split of the economic personality, its separation from the structures, that is, its depersonalization. This at the same time leads to the dessuretization of the labor community, its dependence on external factors, to the division of labor and to the economic curse: the integral toiler (peasant) turns into a bourgeois, that is, an immanent consumer of the damned part. From here comes the disintegration of the personal character of the economy and the change in the whole nature of the economy: from the economy as a sacred way of life in the context of personal structures to the economy as a way of accumulating material resources. According to Aristotle, this is the transition from the economy to the chrematis. Personality is the main figure of the economy as a house-building. The individual is an artificial unit of chrematis, as a continuous process of enrichment.

The Crematist Individual

The model of capitalism is based on the notion of society as a set of economic individuals. In other words, capitalism is not an economic doctrine of the house-building of personalities, but an anti-economic way of which absolutely crematizes, as a schematics of the selfish activity of individuals. The crematist individual is the result of the split (Spaltung) of the economic personality.

Capitalism proceeds from the fact that the basis of economic activity is an individual who seeks enrichment. Not to the balance of the space structure and the sacred element of the liturgy of labor (as an integral to the toiler), but precisely to enrichment as a monotonous process and an increase in asymmetry. This means that capitalism is the conscious desire for the interior of theorization and cultivation of the “cursed part.” That is what the khrematistic individual is seeking to maximize wealth, and this aspiration is reflected in capitalism. The desire here is depersonalized (hence the Wishing Machine of Fukot), since it is not the desire of the individual, reflecting the structures of the filiament, but the nihilistic will of the individual directed against structures as such. This khrematistic desire is the power of pure nihilism, which is opposed not only against the individual, but also against the economy as such, and moreover, against man as a structure.

Capitalism destroys the cosmos as a sacred field of existentiality of the community of personalities, asserting instead the space of transactions between chomitical individuals. These individuals do not exist, because every particular person is still – even in the conditions of capitalism – phenomenologically, that is, the intersection of collective filities. But capitalism seeks to reduce this personal aspect as much as possible, which is possible only by replacing humanity with post-human individuals. It is in the transition to post-humanism that the chomatist desire reaches its culmination: the “cursed part” carries out the human implomonization initiated with capitalism.

The ideal transaction is possible only between two cyborgs – neural networks that have no existentials and communication with personal structures.

But the cyborg is not being introduced into the economy today. From the very beginning, capitalism dealt with cyborg, since the khrematistic individual is a cyborg, an artificial concept obtained through the splitting of the total (integral) worker. Both the proletarian and the bourgeois are the artificial figures obtained by the decomposition of the peasant (the traditional third function), and then the artificial folding of parts into two nonequilibrium sets of urban exploited and urban exploiters. The cyborgs-bourgeois and cyborg proletarians are equally individual and at the same time mechanicalistic: but the former predominantly liberated “cursed part” and others are dark mechanical rock production rooted in poverty and insignificance of matter. We become a bourgeois and proletarians when we cease to be human when we give up the personality.

Economic eschatology and 4PT

In the context of the overall structure of the Fourth Political Theory, we can talk about the eschatological structure of economic history.

At the beginning there is an economic personality, an integral (total) worker, which is in the specifics of the Indo-European societies (primarily in Europe), is represented by a peasant’s vestal. A complete personality is a peasant who is an aspect of man (in a broad sense – Anthropox), turned to the element of the Earth. In the course of growing bread, the peasant passes the mystery of death and resurrection, seeing the fate of the grain in the fate of man. Peasant labor is the Eleusinian mystery, and it is important that the Demeters are free to the people, through which they passed from hunting and gathering to agriculture (i.e., the gift of the Neolithic revolution), were bread and wine, spikes and grape bunch. The peasant is a mystery personality, and the economy in its original sense was based on the Mysteries of Demeter and Dionysus. These cults not only accompanied peasant activity, they were this very activity, represented by a paradigm. A complete person in the Athenians was considered to be initiated in the Mystery, and specifically in the Eleusinian Mysteries – the mysteries of bread and wine, that is, in the peasant mysteries of death and new birth. This figure is the figure of an integral worker.

The next moment of economic history is the arrival of capitalism. This is due to the splitting of the economic personality, the disintegration of a single image of the sacred toiler, and accordingly with industrialization, urbanization and the emergence of classes – the bourgeoisie and proletariat. Capitalism postulates the cherematic individual as a normative figure, describing it as a symbiosis of an animal and a machine. The animal’s metaphor explains the will to survive and desire (as well as the predatory motivation (anti-social behavior of Hobbes lupus), and rationality (the pure mind of the Kant) is seen as a prototype of artificial intelligence.

It was implicit in early capitalism (the beginning of modern times) and explicitly in the late (Postmodern). Thus, the integral toiler repeated the fate of the grain again – not in the structure of the annual rural cycle, but in the history of the “Linean” However, the linear time of capitalism is a vector directed to the pure element of death, for which nothing follows and which is not fraught with anything. The death of the New Age is death without resurrection, death without meaning and hope. And the maximum is the vector of irreversible death, the an-nihile imposition reaches at the moment of the phenomenon of the pure individual, as the culmination of capitalism as a historical stage. The pure individual must be the carrier of physical immortality, for there will be nothing in it that could die. There should not be a hint of structure or filliation. It must be completely free from all forms of collective identity, as well as from existentialism. This is the end of the economy and the death of the personality, but at the same time the heyday of the chimatist and immortality (posthuman) of the individual. The grain of man looms, but in its place comes not the resurrected life, but the simulacrum, the electronic Antichrist. Capital, etymologically related to the head (Latian caput), that is, capital has historically been a preparation for the arrival of artificial intelligence.

So what is the economic aspect of the Fourth Political Theory challenging liberalism in its final (terminal) stage?

Theoretically, a radical return to an integral toiler, to an economic personality against the disintegrated capitalist order (the more precisely governed chaos) and the khrematist individual should be affirmed. This means radical deurbanization and a return to agricultural practices, to the creation of sovereign peasant communities. This is the economic program of the 4th PT – the resurrection of the economy after the black night of the chimatist, the revival of the economic personality from the abyss of individualism.

But we cannot ignore the bottomless scale of capitalist nihilism. The problem has no technical solution: capitalism cannot be corrected, it must be destroyed. Capitalism is not just an accumulation of the “cursed part,” it is the very “cursed part,” it is its essence. Therefore, the struggle against capitalism is not a competition for a more effective way of life, it is a religious eschatological struggle against death. Capitalism historically, or rather, and is historically, seynsgeschichtliche, there is a penultimate chord of the Eleusinian Mystery. The economy rots under the groaning of chnematism, the economic personality is torn by the individual, the element and structure of life is destroyed by the mechanics of electronic desire. But all this makes sense if we see economic history as a mystery. This is the last pre-dawn hour. Capitalism has come to its last line. The seal of the electronic Antichrist is broken, everything becomes clear. Not just a crisis or a technical failure, we are entering the time of the Last Judgment.

This is the moment of the resurrection. And for the Resurrection to take place, the subject of the Resurrection is necessary, that is, the dedicated, the person, the peasant, the man. But this figure is dying in history. And she seems to be gone. Not anymore. And it is impossible to return it: the distance from the moment of innocence (traditional society) is irreversibly far away and grows with every moment. But at the same time, the distance is reduced to the final moment of the Resurrection. And the whole bet on the fact that what is destined to be resurrected will keep itself until the final explosive thunder of the Arkhangelsk pipes.

Therefore, in the limit, we see not just an integral toiler, peasant, economic personality, but an integrated worker, not a person-grain, but a crank personality, a bake personality, a person-wine. The peasant today is called to the militia, his fate in the last pre-dawn hour – the darkest – to become part of the economic army, whose goal is to defeat Death, to tamper time again, subject to its eternity. The fourth economic theory cannot be another projection and fantasy about modernization and optimization. This is not our projection or our fantasies, they are encoded and embedded in our Malaysian Capital. It is necessary to think personally, not individually, historically, and not situationally, economically, and not khrematistically. It’s not about building a more efficient economy than liberalism, it’s about how to destroy the “cursed part.” The riche is the gift of the devil, it will be disintegrated on the shards at the first cry of the rooster. Only the gift of gratuitous belongs to us, only given, donated, donated free of charge is our property. Therefore, the dream of the economy should be a sure Sunday, resurrecting, the dream of Dar.

footnotes:

[1] Moss M. The society. The exchange. The identity. Proceedings on social anthropology. It’s M. Eastern Literature, 1996. Mausse M. The notion de personne de yemprit humain: la notion de personne celle de ?moi? //Journal of the Royal Anthropological Institute. vol.LXVIII, Londres, 1938.

[2] Benedict R. The Patterns of Culture. NY: Mentor, 1934; Wallace A. Culture and Personality. NY: Random House, 1970; LeVine R. A. Culture, Behavior, and Personality. NY: Aldine Publishing, 1982; Funder D.The Personality Puzzle. NY: Norton, 1997; The Psychodynamics of Culture: Abram Kardiner and Neo-Freudian Anthropology. NY: Greenwood Press, 1988.

[3] Lvi-Strauss C. Les Structures ?l?mentaires de la parent. Paris; La Haye: Mouton, 1967.

[4] Batay Zh. Damn part. M.: Ladomir, 2006.

[5] Dugin A.G. The end of economy. St. Petersburg:Amfora, 2005.

List of references:

Batay G. Damn part. M.: Ladomir, 2006.

Galushka A. S., Niyazmetov A. K., Okulov M. Oh. Crystal of growth. to the Russian economic miracle. M.: Day, 2021.

Glazyev S.Yu. The economy of the future. Does Russia have a chance? The Book World, 2016.

Dugin A.G. The end of economy. St. Petersburg:Amfora, 2005.

Katasanov V.Yu. The Religion of Money: The Spiritual and Religious Foundations of Capitalism. M.: Oxygen, 2013.

Katasanov V.Yu. The economic war against Russia and Stalin’s industrialization. M.: Algorithm, 2014.

Katasanov V.Yu. Orthodox understanding of the economy. Russian Civilization, 2017.

Moss M. The society. The exchange. The identity. Proceedings on social anthropology. It’s M. Eastern Literature, 1996.

Benedict R. The Patterns of Culture. NY: Mentor, 1934

Funder D. The Personality Puzzle. NY: Norton, 1997

LeVine R. A. Culture, Behavior, and Personality. NY: Aldine Publishing, 1982

L?vi-Strauss C. Les Structures ?l?mentaires de la parent. Paris; La Haye: Mouton, 1967.

Mausse M. The notion de personne de yemprit humain: la notion de personne celle de ?moi? //Journal of the Royal Anthropological Institute. vol.LXVIII, Londres, 1938.

The Psychodynamics of Culture: Abram Kardiner and Neo-Freudian Anthropology NY: Greenwood Press, 1988.

Wallace A. Culture and Personality. NY: Random House, 1970