Post Capitalism

A Model for the Sociological Evolution Based on the Natural Model- 2006 and 2023

Study objectives and introduction

Putting a vision for the socio-economic and human development that explains the emergence of societies and the march of humanity from wars or other things. It studies modern societies and human social phenomena such as the fall of feudalism, the role of capitalism and communism, and the importance of religion. It discusses how to anticipate the future and develop a human understanding of a unified human society beyond capitalism, communism, plurality of religions and ethnic conflicts.

The research is an attempt to collect the successful and correct phenomena and ideas from the human heritage to arrive at a harmonious and integrated theory that allows the interpretation of the phenomena with a model similar to the physical structure of the universe and the obsolete existence of the elements of interaction and forces. And simulation of this at the level of individual consciousness as the basic interaction unit that corresponds to the elementary particle of the model of the nuclear structure and the gradient of the particle composition of the atom, the chemical of the molecule and the physical components of the earth, planets and the universe that are subject to the fundamental forces that interact at the level of elementary particles and take other manifestations at the level of the forces controlling the universe as a whole.

The model simulation is logical, not literal. The goal is to rely on the same rationale, while recognizing the difference between conscious creatures and the cosmic inanity, although we usually distinguish too much between them. We will see an attempt to paint a model picture with hope that it correctly expresses the fundamental forces. If the original hypothesis was successful, we hope the generalization will succeed. Some conclusions may be wrong, which requires a detailed reassessment until reaching a generalization that applies to all cases.

Background: The physical structure of the universe and the standard model

The basis of matter consists of the energy of the massive photons at the beginning of the universe, and as the temperature decreases, the initial material begins to form and then collects to unify into the formation of protons and neutrons that form nuclei by nuclear fusion and by their multiplicity, the elements form after capturing the appropriate number of electrons and combine into chemical compounds. And the material clusters of stars and galaxies. And when appropriate conditions are available, biomolecules are created. Thus the evolution of the natural composition progresses.

Fundamental particles

Fermions

A fermion has a particle that carries a spindle moment of the value of a half Planck constant or its half-integer multiplier and is subject to specific rotation laws and their assembly is cumulative so that neither two of them can occupy a single space and time state and attributes. It carries zero or partial charges from the charge of the proton, positive or negative, and the basics of which are two families:

1- The family of quarks: it is six and its opposites with a total of 12 particles (above and below, strange, magical, lower and higher) and all of them are unstable except for two and their isotopes which are above and below. The mass of a free quark ranges from roughly a third of the mass of a proton to 175 times that mass. They are particles with intrinsic momentum of one half of Planck’s constant. It carries partial charges from the charge of the proton. It interacts with the four strong and weak forces, electromagnetism and gravity.

2- The leptons family: It is six and its opposites with a total of 12 particles (electron, muon, tau and neutrino each) and it is unstable except for the electron and its opposite, and all neutrinos are stable except for the possibility of a small transformation between them. The base leptons carry positive and negative charges for the electron unit, and all neutrinos are neutral. Leptons interact with gravitational, electromagnetic and weak forces, but they do not perceive the strong.

Bosons

They are particles that carry a spin moment with the value of the Planck constant or its multiple, and the laws of their rotation are different from fermions and their combination is so that they tend to occupy the same state of space, time and attributes and do not, therefore, fill an observable space, and they are particles of communication and exchange and do not represent entities independent of the existence of fermions. It represents messengers of different powers and expresses their power. The basic bosons in addition to the Higgs boson, which is the source of forces and mass formation, are:

1. The electromagnetic force boson: the photon is stable, massless, long-range and transmitter of electromagnetic force.

2. Weak force bosons: W positive, negative, and neutral mesons. They are unstable, large in mass, and represent short-range weak force messengers, responsible for part of physical decomposition.

3. The bosons of the strong nuclear force: the gluons which are supposed to exist, but they are not measured separately. They are massless and represent the messengers of the nuclear force. They are of short range and come in 8 varieties of 3 colors.

4. Gravitational boson: graviton is weak in energy compared to a photon, has a long range and is massless, but no traces of real quality have been found.

Laws of Quantum Mechanics

Fermions are subject to the four basic forces (leptons are not subject to the nuclear force) and correspond to bosons according to the laws of quantum mechanics that define the basis of interaction. So that the state of any particle or grouping of particles can be described by coupling a state of absolute description, real effect, a square that expresses the probabilities of spatial existence and its complementarity about any of the properties of the particle gives its measure.

The first characteristic of quantum mechanics is that state coupling is a mathematical description that is complex but the square of which is real, and it can be considered an objective description of a free particle and is interconnected in describing interacting bodies. The correlation remains complete as long as the described entity remains isolated from any interactions or energy exchange outside it.

The complete coupling entanglement is open to space and time, and any change of a part of the isolated entity leads to a momentary change in a corresponding part in a way that ensures that the overall description of the entity remains constant regardless of the dimensions and distances so that the behavior exceeds the laws of transmitting information under the speed of light. This information is not material and does not carry energy and it is not measurable, but its results are measurable, governed by the laws of quantum mechanics in absolute submission.

Such a description implies the existence of an incommensurable or metaphysical entity that influences space and time and is linked to, influences, and influenced by the observed entity. Quantum mechanics can, in principle, describe the realm of the unseen (the immeasurable) and observed (measurable) mathematically and physically, with precise laws.

The other interesting characteristic of the laws of quantum mechanics is Heisenberg’s law regarding the accuracy of measurable quantities. Two quantities related to Heisenberg’s law cannot be measured with absolute accuracy for each of them together.

The higher the precision of one precision, the worse the precision of the other, in a way that ensures that the factorial of the defect in precision is equal to or greater than Planck’s natural constant. The basic quantities related to this relationship are (space – linear momentum), (energy – time) and (rotational angle – angular momentum) and other quantities that describe matter.

The effect of Heisenberg’s law is absolute and is not related to measurement only, but can be used as a comprehensive rule for determining the accuracy of any quantum in any situation even before measurement and in such a way as to allow unmeasurable violations of the laws of energy conservation or torque in a restricted manner within appropriate periods of time or specified distances.

This ensures the maintenance of conservation laws when measuring any isolated physical entity, but suggests that it is possible for non-preservation within the periods of time or space permitted by Heisenberg’s law, which allows the derivation of motion relations for matter and is sufficient in principle to derive all the laws and equations of quantum mechanics. The principle appears to be a relationship between the measured and the incommensurable world.

The third exciting characteristic is that the state’s conjugation continues, is described by precise equations, and develops according to them. But moving from one measurable state to another requires a reaction in an amount greater than the permissible limit, according to Heisenberg. In the sense that the persistence of transcendence within Heisenberg’s relationships cannot be considered a measurable situation with separate description.

If there is an interaction greater than the limits of the Heisenberg relationship, then the transition is made to another measurable state. The transition is sudden and urgent and represents a break from the development described by the original equation.

The three attributes above allow a percentage of the inability to strictly describe the evolution of things and keep a degree of freedom in the evolution of the path. And it is this small percentage of freedom that allows the emergence of unexpected situations or the so-called creative creation in the physical or even the intangible existence. It is they that allow the emergence of phenomena that would never occur if you strictly followed the commitment to the state coupling equation.

It is interesting to note that the mental entity of conscious beings that have nervous systems is their ability to have coupling states that can be described by the characteristics and features of quantum laws. As if the nervous entity is an advanced device that amplifies the survival of quantum phenomena and the continuation of their qualities at physical levels that do not allow quantum phenomena to remain present due to the magnitude of the size and the impossibility of isolation to ensure the continuation of the associated state coupling.

This suggests that the quantum laws govern the behavior of very small physical entities and allow them a degree of freedom as if they are aware of what they do. Very little, but that can be enlarged by a complex device such as the brain to express itself on complex levels of consciousness.

In this way, we find that the quantum laws that describe the comprehensive cosmic existence allow the existence of an authentic consciousness linked to things, and this consciousness is primitive and develops and becomes a distinct awareness and attested to the levels of human consciousness if a formula is available that preserves the comprehensive quantum laws.

If this description is correct, then we have reached a major linking of the material and measured consciousness to the world that is not measurable, but influences the measurable world within unity and allows scientific description of phenomena before measurement or what is not subject to measurement. Although this may not be of great benefits when you cannot measure it. But it can be relied upon to predict the measurement of quantities subject to it.

This analysis raises the possibility that the entirety of the development that we see in the physical or social structure can be described by laws of similar foundations. The complex phenomena can be reduced to their simple foundations governed by basic laws. It may be appropriate to use these laws and models for application on more complex levels.

Universal law of physical behavior

It is the general tendency of any entity, no matter how small or large, to achieve the utmost degree of freedom (entropy) with the accompanying tendency to achieve this with the least energy expenditure or action. Meaning the universal tendency to achieve the best gains in freedom with the lowest costs of energy. A lower degree of freedom can be reached for an entity with less energy provided that the total freedom of the entity and its surroundings is greater than the original state. An organism is an example of a state where an entity is less free at the level of atomic structure while the consumption of energy that provides a greater random movement.

This adjective universal applies to everything. And its equivalent expression on the level of human entities is the tendency of the individual or even group to obtain the maximum freedom with the least effort spent. Of course, if more energy is available, freedom tends to increase, and when energy decreases, freedom is limited. If the energy falls short of serving the minimum degrees of freedom for a state coupling, the entity shifts to a lower state of freedom coupling.

Temperature is an expression of the amount of energy available and the associated state of freedom. The description varies according to the structure of the entities. The relationship is best interdependent when describing free entities that do not interact between them, and the higher the degree of interaction, the less the effect of saving the extra energy.

This can be compared to the case of individuals who do not interact compared to a close-knit society. An interconnected society can continue in its stable state even if

This can be compared to the case of individuals who do not interact compared to a close-knit society. An interconnected society can continue in its stable state even if there are degrees of agitation and pressure. But an individual society whose entity does not have any ties is affected more when there is any incitement within it or external influence on it. The description is long and examples abound

Human representation of the physical model

The comparison is for clarification, and there is no scientific necessity for the mapping, and it may not be accurate or expressive in some cases. We appreciate suggestions for better representations to get a better more accurate model.

The natural Standard Model and the corresponding mapping for the Human Model

Natural Model	Human Model
Fermions	Individuals
Basic forces and messengers
Nuclear	Survival of self
gluons	economics, and security
Electroweak	Survival of kind
photon	love and care
W and Z	ethnic and racial strife
Gravity	Existential integration
graviton	meditation and reflection
Dynamic laws
Quantum mechanics	Brain and consciousness
Interaction and structures
Nuclear fission	Class strife
Fusion	Economic entities
Chemical and biological interactions	Racial entities
Biological, Solar systems	Ideology and religion
External factors
Environment and isolation	Environment and isolation
Chemical and biological interactions	Economic strategic factor

First: Emergence and Development of Societies Model

Assumptions of the model of emergence and development of societies:

1- The individual represents the main interaction unit.

2- The main forces of interaction are: self-survival, kind survival, and existential integration.

3- Mental awareness represents the general framework for expressing forces and interactions.

4- The external factors the degree of isolation and the strategic economic factor.

Self-survival force

It is an instinctive force with which the individual interacts for survival and includes food, health and material security, and its consequences include work, employment and violence. It is positive for the benefit of the individual, and its influence results in the forces that move society. It is characterized by attraction and aversion depending on the compatibility or contradiction of the environment with the interest of the individual’s survival. And it takes manifestations of conflict or alliances at the level of society, the most important of which are manifestations of survival and conflict or economic alliances, class differentiation, conflict or class alliances. It is a short-term and can saturate, but very powerful and effective, and the strongest in the short term (in the economic dimension and the survival instinct). It is a force that tends to form alliances and polarize society. Its effect depends on the extent of survival satisfaction and how it is mentally understood in society.

And the most important result of its results for an ideal society of one human race that is not exposed to external invasion and its economic level is sufficient that it begins with class segregation and the division of society into those who have and those who do not have.

Kind survival force

It is an instinctive force that an individual interacts with in order for his species to survive. The type here is the most representative of the persistence of the genetic and mental self. The most important material expression is the desire for reproduction, the love of the race, belonging to it, the human being of the similar, and the aversion to the different. It is characterized by attraction and repulsion depending on the compatibility or contradiction of the individual’s surroundings with his genetic biological requirements and the manner of mental perception of their importance. Without mental awareness, you tend to favor nearer at all and hostile to strangers.

It takes the manifestations of family, extended family, clan, tribe, nationality and human race. Its social groupings give rise to tribal or ethnic entities. It is a long-term force that is not subject to absolute saturation, although it is strong in the short term and fades away in the range (in the racial dimension and the survival of the species). In the short term, it results in ethnic differentiation, nationalism and racial conflicts.

It is a force that brings together the integral and denies the different, and it can gradually polarize, but its final result is equal at the level of human society so that it does not see a value directed to it at the level of humanity as a whole, although it is effective at the micro levels of human society.

The most important result of its results is for an ideal society of one human race that is not exposed to external invasion, and its economic level is sufficient to be positive for society, but with a racist view towards the other.

The force of existential integration

It is an emotional force that includes the entirety of the individual and is not subject to his immediate needs, but rather defines him in relation to the other as a person or a living being or an inanimate object within the realm of matter or the realm of the unseen, and with it he knows his value as part of existence. It is a positive and attractive force on its own that drives the individual to integrate with others and defines man’s socialism and his desire to integrate with the human race and the universe. It is the source of the motives for goodness, morals, enlightening thought, scientific exploration, and the absorption in worship and helping others. It is translated to the extent that the individual or the group perceives its role and how it is framed intellectually through ideology or religion. And it can become a negative tool if the mental understanding of it is distorted by framing the role of short-term forces such as the struggle for survival or racism to become a deviant ideology that plays a role contrary to its original motive.

Originally it is a force of attraction and its total value appears only with the accumulation of social perception. It appears very weak at the level of individuals or the short term related to the struggle for survival or national conflict, but it is the only one that remains meaningful when studying human society as a whole. It is the basic element in determining the direction of human and moral progress and what determines the meaning of human civilization.

And its results for an ideal society of a single human race that is not subject to invasion and its economic level is good, that it drives the spirit of scientific discovery and the moral progress of that society. It represents the balance factor against racial forces or the class struggle and expresses the ethical aspect in dealing.

The three forces above are instinctive, emotional and intrinsically motivated, and represent the natural drivers of the human psyche.

The force of the perceived mind

The perceived mind is an orientalist tool that supervises the management of instinctive and emotional forces and tries to control and balance them in a way that achieves the best satisfaction for each of them. Mental concepts are formed through the subjective experience of the interaction of the basic forces, and through learning from the other, that was a civilized heritage or contemporary human experiences.

In the end, the individual has a system that summarizes all related concepts after mentally self-examining them to varying degrees between individuals, so that custom is usually accepted (a summary of the concepts prevailing in the individual’s civilization) with a development that characterizes personal experience. With the multiplicity of the person’s experience and his exposure to different currents of civilized understanding and the impact of his personal experiences and the disparity of suffering, a network of final concepts is created for the individual on the basis of which he lives and may develop and expand in that to the point of a pioneering contribution to the development of general human human understanding and what we usually call intellectual or cultural exploration.

And the power of the perceived mind represents a receptive and productive vehicle that leads to the definition of the truth and perhaps its distortion. Accordingly, mental production cannot be considered positive or negative at all, although how to understand the centers of social forces has a great role in framing the subsequent interaction of the active forces in society. This includes managing states, wars, and international economic relations. Human thought can be considered as the outcome of the interaction of influencing forces at the individual and community level and how this thought understands the phenomena and operates them.

The more real concepts express the reality of the situation, the more developed the expression of human thought and pushes towards human progress. It usually leads to paradigm shifts in the standard of living of people or sub-societies.

Whenever the understanding is deficient or distorted, this leads to the growth of situations that lead to the emergence of conflicts or wars, for which humanity pays losses in the human level.

Although the results of those wars usually lead humanity to discover flaws in the theories that led to the conflict. However, this does not appear in the short period of time because the victor usually distorts all the positives of the thought of the vanquished and inflates the deviant concepts of the victor with the same value as his sound concepts. The greater the percentage of good from the concepts of the victor, the greater the gain for mankind, and vice versa.

There is no solid relationship that guarantees the victory of the more correct concepts due to the accumulation of previous community concepts and the influence of class or racial interests and the concentration of power activities in the hands of small groups that do not possess the correct concepts, although the general human experience suggests that concepts of correct humanity usually triumph easier than other concepts and have long periods of proliferation. However, the permanent corruption of these concepts occurs due to the manipulation of private interests and the ease of mental deception of the concepts and their similarity.

Interaction of forces

Since the forces work together and have their independent and interrelated motives, it is possible to expect the development of society based on five factors, which are class, nationalism, cultural growth, the environment and the strategic economy.

And the general equation: the type of society = association (class * nationalism * civilized growth * periphery * strategic economic)

Number of communities = 2⁵ = 32

If we take into account the role of each factor in influencing development, we can predict the course of development of that society for the coming periods. Intuition depends on the degree of realization of any factor with the observation that the basic forces (survival, gender and integration) operate on their own – but if we add the inherited or imported thought and the factors of conquest, the prediction becomes more complex because they are external factors more than subjective and the same applies to economics and sufficiency because it is subject to circumstances. External and environmental, although this, of course, is partly done and is affected by the way the society grows.

Although these models are many and the variable factors are many and seem incapable of being limited, actual societies usually show some factors more stark than others, which greatly facilitates approximation. Another thing is that most societies are stratified and multinational, which limits the actual number.

How factors influence the evolution path of models:

1- Stratification: a factor of polarization, instability and continuous influence.

2- Nationalism: an internal unification factor, but it is tempted by the conquest of the other or the internal conflict of a multi-national society.

3- Civilization growth: the higher it is in the comprehensive human sense (and not on measures based on material progress only), the more society can reduce the negative factors of the various forces and vice versa. This includes political, economic and social systems. It is the accumulation of the interaction of the mind and the power of existential integration.

4- The environment (isolation and lack thereof): confines the intellectual enlightenment and maximizes the role of class and racial forces, but temporarily neutralizes the foreign invasion. Lack of isolation maximizes intellectual enlightenment and allows for the expansion of class at the broader level of the state, but encourages external conquest (expansion or occupation).

5- Strategic economic: sufficiency helps stability and growth, but class continues to destroy and wealth lures the influential class to invade the other and the resulting wars and perhaps lure the poor to work in the rich society, which leads to a change in its composition. And insufficiency fuels the class struggle, leads to external invasion, and may lead to devastation

Second: Concepts and theories from history

Ancient (Egypt, Iraq-Syria, India, and China)

It was distinguished by local concepts and the strength of class, nationalism and totalitarianism was manifested in mental concepts that believed in the plurality of gods, the deity of kings, and the acceptable class exploitation on a religious basis.

The factors of internal failure were the increase in the destructive role of class when it was respected as part of the sanctity of rulers. Because of the metamorphosis of thought to serve that concept and reduce integration into the universe to servitude to the ruler. Societies arose that were not subject to continuous positive development, and their collapse was linked to the death of rulers to varying degrees. Noting that the civilizations of China and Egypt were characterized by greater stability for relatively long periods due to isolation from the invasion and economic sufficiency, which allowed stratification to continue without crushing the level of destitute classes.

Greek

Hellenism differed from previous civilizations in that caste in them did not make the ruler a god in general, but considered him a representative of the gods chosen from the elite. But classism remained in control, and the only improvement compared to previous societies was through the mechanism of pluralistic government. It was also distinguished by its lack of isolation, which made it wage continuous wars that led to its demise in short periods.

Romans

The Romanian adopted the same concepts as the Greeks regarding governance and the relationship with the gods while reducing the influence of the gods in favor of the ruling class and with the consolidation of material stratification. It produced an expanding and rich class society, which made it fight continuous wars. And it was qualified to fall like before, but the factors of slowdown were sufficiency and civilized growth represented by pluralism and cyclical rule within the elite.

Monotheistic religions

These are religions that considered that the universe is ruled by one God only, and it is the source of absolute legitimacy for choosing rulers. The legitimacy of rulers varies from being slaves of God, fulfilling his obligations to serve the parish to the shadow of God on earth.

The societies founded on this religious understanding were unable to accommodate the pluralistic thought and peaceful circulation of government. It dealt with society as a living entity ruled by a center. The public’s role in governing is not framed. It allowed for a plurality of nationalities and classes and was generally expansionary, and it went through periods of sufficiency and lack thereof. The most important achievement of monotheistic religions in favor of enlightenment and civilized growth was the linking of the world with the afterlife, which expanded the circle of integration and saturated the role of the unified totalitarian force with its maximum influence. This cemented the concepts of absolute morality and human progress. Religions have recognized the influence of other forces (gender, the self, and their societal expressions of class, racism, and nationalism) but have worked to curb them.

Although religious thought balanced the factors well at the level of idea and morals, the weakness of the definition of governance led to a major change in concepts and allowed negative forces to penetrate to varying degrees and sabotage the original understanding towards serving class or racism and weaken the overall human role expected of religion in the first place. The existing states have paid the price for these excesses and modifications, both in terms of material and intellectual defeats.

European Renaissance thinking

At the end of the Middle Ages and the beginning of the Industrial Revolution, new concepts emerged that rejected the hegemony of religion and the Church and maintained the deviant form of religion in the service of the emergence of a backward economic priestly class. The renaissance resulted in a revival of Greek thought regarding governance and the collapse of feudalism due to the Industrial Revolution.

Stratification continued in a new form, the national factor was greatly entrenched, and the racist and colonial nation-state arose. Of course, this was done because of the new thinking’s reliance on class economic power and nationalism as foundations for civilization and the growth of society.

Although it did not deny the third force (totalitarian) in theory, it weakened its influence significantly. Societies represented a national and class vitality that did not care much about morality and the universality of human understanding, and colonialism resulted as the inevitability of that thinking.

Marxist thought

Marxism tried to explain growth and development through only the first force (class) and considered economic factors as the basis for the emergence of morality and nationalism. Thus, it denied the consideration of two basic factors of influence, and Marxism was based on one component instead of three. Marxism failed to explain morality, even though it was based primarily on the moral idea of ​​the rejection of class and exploitation. It could not develop a convincing explanation based solely on economic analysis – why it is better for the poor to rise up in a society based on class differentiation – although Marxist theorists have tried hard to explain it.

The refusal to acknowledge the independent influence of nationalism has also been made with a moral impulse without a valuable understanding of the nature of the refusal whether nationalism is a product or the original force driving human interaction. Because of the failure of Marxism to frame the two forces of nationalism and totalitarianism at the individual level, it established a community whose morality is collectively derived from economics. Because of that mistake, the superpower collapsed at the height of its military power to the role of nationalities and the collapse of the concept of self-morality, which made a material society that does not achieve psychological sufficiency of the individual and does not take into account the factors of the emergence of alliances in society. It preserves Marxism’s great emphasis on the ugliness of class and the banality of racism and records on it the inability to interpret morality and love of goodness as subjective factors of individuals.

Capitalism

Capitalism represents the other side of Marxism – it is based on the principle that economics is the basis of everything, that class is a result of that, that nationalism is an absurd expression of a temporary class grouping, and that morality is no different from being a derivative of the class struggle and the attempt to coexist. Bearing in mind that capitalism, in its theoretical basis, principally recognizes the external force of morality. Capitalism does not mean free economy, as many would like to say, but rather it is the attempt of capital to gain control and profit through temporary competition that usually ends in monopolies and great control from an unstable position.

Capitalism differs, of course, in that it stands with the rich against the poor in theory and practice, although it claims more humanity than Marxism because of the problem.

Of course, capitalism differs in that it stands with the rich against the poor in theory and practice, although it claims more humanity than Marxism because of its assimilation of religion and its use as an excellent tool to include the poor in the governance equation.

The reason for the resilience and persistence of capitalist societies more than Marxism is historical rather than intellectual, as the two concepts are of equal level. But capitalism is based on the support of the rich class and feeds its influence. It has grown in wealthy and financially advanced societies and colonized a large part of the world.

The emergence of Marxism and communism slowed the speed of the collapse of the capitalist system because this alerted the wealthy classes to the dangers, so they adjusted their greedy course, reduced the level of exploitation, and cooperated to win the poor people against the broader and expected poverty of the Marxist system due to the blockade and the defective organizational structure of it.

The other reason for the slow decline of capitalism is the exploitation of debt. Capitalism has succeeded in recruiting many clerics to frame its dominant role. It is not new in that since the pharaohs have been using religion for domestication.

As for the inherent defect in capitalism, it is in the theoretical basis, which is based on the idea of ​​the economy as a sole power, neglecting the national factor in its advanced stages (globalization) and in the vanishing of the consideration of morality as a subjective force with absolute value.

The factors that destroy capitalism mainly take place as a class struggle that takes the form of ethnic conflicts within capitalist societies. Although the West dealt in the era of globalization with the idea of ​​losing the value of nationalism in theory, the great influence of nationalism represents the main factor in the West’s racial orientation towards the world.

Capitalism is currently exercising its natural position with brutality and cruelty on the poor wherever they are and will continue as long as possible. And when the poor revolt, they are better able to suppress them, because they are already poor. And when the poor try to change the system by democratic means, the rich class are more able to play and maneuver. But it has limits.

When exploitation and awareness of this reach a certain degree, manipulation becomes difficult, which finally allows the emergence of movements that borrow from Marxism their desire to serve the poor and work to liberate them. But without a deeper understanding of the influencing factors, these forces will not be able to win. In fact, the class struggle will never fade away.

Modern thought

Modern post-capitalist thought represents human attempts to learn from the failure of Marxism, the abuse of religion, the greed of the rich class, the importance of the national plurality of mankind, and the recognition of the enduring class struggle.

They are attempts to suggest solutions that mitigate the hype of exploitation without resorting to class warfare. And to create relationships of understanding between peoples without racism. And an attempt to enlighten human thought and deepen morals without casting religion as class purposes. Will these attempts succeed?

Third: Examples of the interaction of forces in the emergence and development of societies

The Arab community on the island:

The society of the Arabian Peninsula consisted of tribes that were largely isolated from outside interference. Whereas the Arab element was largely prevalent, the island’s society represented a model of a mono-national society that was not subject to external invasion, but was economically insufficient, which exaggerated the role of the strength of survival, so that the struggle for survival became its first engine and the permanent invasion resulted.

Since the society is mainly Arab, the division factor originally established due to the economic conflict has receded into a tribal division of the single Arab element – absorbing the motives of the survival force of the species and mentally framing it to serve the struggle for survival. It is a miserable situation because it is a closed circuit from which it is impossible to exit due to isolation and the weakness of external change. The community continued to kill itself until the appearance of the Prophet (PBUH).

Upon the emergence of Islam, society was intellectually framed on the basis of the third force (totalitarianism), taking into account the role of the survival force of self and gender, through laying down foundations and controlling ethical standards. The role of the third force of maximum intensity has been generalized through integration with the whole human race and through a fixed relationship with the Creator that affects the level of the individual and the social and political organization.

The balanced framing of forces has succeeded in the emergence of a fast-growing society full of vitality capable of expansion due to the background of the fighting ability on the one hand and the strength of tribalism and with a holistic direction to unify human society. Such a pool of forces is rare, resulting in rapid expansion success.

And when the state expanded at the end of the era of the Rightly Guided Caliphs and the sources of wealth increased, the effect of the staying power began to sort out the class society (the first force), but mainly through religious thought. This has led to the emergence of vastly varied jurisprudence that claims to represent religion to frame its class role.

And when the rule was expanded to include many peoples, the Arab element began to assume an authoritarian racial role during the period of Umayyad rule. Where the class division combined with the national to create a society driven by authoritarianism and racism, which showed the loyalist class.

However, due to the greatness of the collective intellectual influence of religion, it was difficult to justify division and distinction. Teams and various interpretations appeared, trying to justify transgressions. This role was amplified in the Abbasid era, when other nationalities were liberated and began to exercise rule like the Arab element, but more. The Abbasid society was divided sharply by class, and the slave trade grew in an unprecedented way, despite the religious bond that unites people and makes them honorable to God.

The Abbasid society represented at the end of its first phase (after the rule of Al-Mu’tasim) a multi-national society divided by class that carries a great humanitarian message whose applied concepts have been modified in a way that allows transgressions.

A multinational class society represents an unstable society. And when added to that exposure to permanent external invasion due to the size of the state, it is expected that society will be divided along national lines. And this happened to a great extent. Were it not for the greatness and power of religious thought and its great influence on the level of individuals, the Abbasid society would have been split without a return like previous civilizations.

The emergence of thought and religions:

Thought is the set of concepts, theories and perceptions that an individual or group puts forth to explain reality, and there is no practical value for thought outside of facts. Equally, it is not possible to benefit from the hierarchy of facts for the future without an intellectual conception. With the accuracy of the intellectual representation, the theories succeed in describing reality and making predictions fit for the future.

It is possible (with respect to the group of human values) to divide ideas into two main types: the first is metaphysical based on an intervention from outside the human thought to interpret and establish concepts and determine patterns of behavior accordingly. This is what we call religions metaphorically, although religions also vary according to their foundations. The second is an experimental, materialistic one. Measurement is based on the definition of the truth, which we call the scientific method.

In general, religions are characterized by the comprehensiveness of ideas, their absoluteness, and the necessity of affective endorsement of them without experience or mental analysis, although some religions tend to accept scientific testing and challenge proving the opposite. The more holistic ideas of religion harmonize with reality, mental analysis, and practical experience, the more faith in them increases. The extent of its contradiction, people move away from it.

We have to admit that religions as authentic beliefs are usually different from religious heritage (which includes the jurisprudence of human beings, the overlapping of their interests and their limitations of vision). This creates contradictions between the original belief and the interpretation of reality, which sometimes leads to the obliteration of the origin and society bears the consequences of mistakes real disasters.

In general, there are three types of religions: the first is a divine foundation, a renewed concept, ending with the message of the Prophet Muhammad (PBUH), which we call monotheistic religions. The second type is pluralistic concepts of religion representing nationalism, class, or society, which are characterized by the multiplicity of gods and the applicability of the human concept to them, such as the Egyptian, Babylonian, Syrian, Greek and Roman religions. There is a third type of religions, mental and emotional, without a clear definition of the concept of the Creator, such as the Eastern and Native American religions.

All religions participate in an attempt to elaborate comprehensive and absolute concepts that require emotional belief without the need for practical or mental evidence and are based on the idea of ​​the group’s belief. It mainly expresses the influence of the universal emotional force in trying to lay the moral basis for societies with great variation in dealing with the other two forces (subjectivity and gender).

Wars

Wars represent a violent expression of the contradiction of the dynamics of individuals and societies framed materially or mentally, and wars usually begin when material or national interests are in contradiction, but they are also subject to contradictions in totalitarian and moral concepts or conflict with a general understanding of the foundations of society.

And wars need human groupings that share some concepts and interests – against other societies that differ with them. A single basis can set off war, such as class and colonial conflicts, national and tribal conflicts, or ideological ideologies.

In general, war becomes a reality if it has the capabilities of weapons and the will to fight. War can be just in the event of demolishing or actually resisting misconceptions or responding to aggression against the exclusive rights of groups under attack. The clearest examples are wars of independence or colonial restitution. There are wars that are less clear in their justice, such as religious wars, where each party believes that it is right in its position.

Wars will continue as long as mankind cannot find the correct description of the forces at work. And as long as you can not establish policies that distinguish right from wrong. It was not able to satisfy the first two forces (class and nationalism) in ways that would benefit everyone. As long as the understanding remains insufficient to organize society to ensure that the negatives of those forces are neutralized.

Human or civilized progress

Human progress is defined by the growth of concepts and the translation of this by satisfying the basic needs and forces with the least wars, and it is also done by the extent of the discovery of the material means that facilitate access to the satisfaction of the largest possible number of people and the extent of the availability of comprehensive concepts that unify the scale of the human race and the environment and lay the foundations for change that does not require the war to drive or direct.

Such an understanding of human progress renders many materially advanced societies underdeveloped in a comprehensive sense, and vice versa sometimes. Although progress in the average understanding of people is usually related to the progress of the material media, because they can impose change and achieve the will of those with power. However, this understanding is deficient and usually leads to general human retardation, as there are many societies characterized by the progress of the means of warfare and able to defeat advanced civilizations morally and intellectually, and the result of their victory was setbacks for mankind.

Although war is usually considered a negative force, it sometimes has positive repercussions when just wars are waged or the forces of destruction are defeated. Although the definition of just wars and the forces of destruction is often elusive.

Perhaps the most important positive outcome of wars is the redefinition of concepts that are sometimes fossilized, even though there is an initial possibility of reaching a redefinition without the necessity of fighting wars.

Fourth: The development of societies based on the interaction at the social structure level

Why did feudalism fall?

The most important reason for the fall of feudalism is the material growth of human societies, such that it became impossible to control slaves for the benefit of the masters. This was achieved through the development of means of communication, the advancement of human awareness, and the growth of means of production that contradicted the feudal structure. In general, the Marxist model can be adopted to explain the fall of feudalism well, with differences related to the national factor and the development of the religious and moral concept as factors supporting the emancipation of slaves.

Religions and how they transform:

Of course, here we mean religions that have proven successful in developing and advancing the societies in which they believed. Here, human concepts vary. Every believer believes that his religion is positive and that adherence to the principles of the religion necessitates progress. Nevertheless, we find followers of these religions killing each other relentlessly and killing their opponents within the same religion without a logical basis more than violating the text or heritage. This is considered an indication of corruption in the religious understanding.

Religions usually begin with beautiful concepts and often end with fanaticism – and to simplify the idea of ​​modification, we want to adopt the experience of monotheistic religions: these religions share a foundation and believe in one God and are similar in concepts beyond death and morals and appear closer than we think if we set aside the applied differences or concepts that arise on those Religions. Perhaps a comparative study clarifies the intent.

And a comparison here between the view of the Jewish, Christian and Islamic religions about the value of the state. This is important because these religions now mobilize more than half of humanity and control more than 80% of the sources of power and material and intellectual control of humanity.

Although Judaism has few followers, by virtue of its seniority it affected the Christian understanding so much that it became difficult to separate the two religions – Islam has considered itself a corrective extension of Christianity and Judaism and that it is a redefinition, which requires a comparison between the three religions.

Judaism arose as a religion for the children of Israel after the emergence of their community and their state. It was founded on concepts of monotheism similar to the Islamic religion – but the peculiarity of the tribal Israeli society limited the holistic understanding of monotheism to the children of Israel. So that religion was to serve the children of Israel, and this represents the main driver and distinguishing characteristic of Judaism – religion in community service.

The religious understanding of the Jews has been modified over the years to suit the interest of society. Thus religion was reduced as an idea of ​​service that distinguished an ethnic group that believed in intellectual superiority and the divine mission. Accordingly, the concept of the state in the Jewish religion was linked to an institution for community service and preservation of its distinction. When the state fell, the ghetto became a means of protection and the Jews were able to maintain their presence.

Christianity arose out of the womb of Judaism, which Christ came to redefine and correct. This is how Christians basically understand the role of Christ. The Jews denied Christ his corrective movement and attempted to kill him, and they succeeded in that according to the Christian understanding. The Christians were displaced after that and continued to suffer for hundreds of years until the Byzantine state embraced them.

It was difficult to comprehend why the Prophet would kill and displace the believers over a period of 3 centuries. There was no need to elaborate a complicated interpretation of persuasion: it was represented in “considering Christ as the Son of God” and that he came to save humanity from its mistakes, and that his apparent death was to bear the sins of human beings, and he is a mercy from God to humanity that took a dramatic appearance in order for people to return to their sanity. And individual sacrifice and heroism outside the communal entity became characteristic of Christianity.

The suffering of the miserable Christians changed after the Great Power embraced them, and the religion expanded with the protection of the state. However, the state had no intrinsic value in the Christian understanding and remained an entity outside religion at the intellectual level, so it was possible to understand the idea of ​​separating religion from the state and what God has for God and what is Caesar’s for Caesar.

And there was no value in the element in the Christian religion. Moreover, it was the Byzantine Empire with multiple nationalities that protected Christianity, which made the national concept in Christianity meaningless, and nationalism and racism remained outside the religion.

As for Islam, it came late in the time of the existence of two warring states, and it grew up in a closed society suffering from a tragic ignorance. Islam succeeded in building a state that united the Arabs on their island mired in ignorance, and the state expanded and triumphed quickly. And the role of Islam in the emergence and success of the state was clearly demonstrated. This made the concept of the state an integral part of religion so that the separation between religion and state could not be accommodated.

The victorious understanding was established without the requirements of a fundamental change of doctrine regarding the Creator and the Unseen, and the original concepts remained largely intact. The written Quran preserved the foundations of the faith from change.

And when the state was greatly inflated, it was difficult to find ready-made and settled answers to worldly issues, which required constant diligence. At that time, class and national forces began to influence as usual, and many efforts were made to accommodate these forces. What we know of the very diverse and widely differing Islamic heritage emerged regarding many concepts related to the system of government or the economy and personal aspects. Islam preserved its great appreciation for the idea of ​​the state as the basis for the success of the religion.

Thus, we see a great discrepancy between the three religions in the perception of the state and its religious and political role, despite its one belief basis.

The emergence and demise of communism in Russia but not China:

The Soviet Union represented a multi-national, multi-religious, high-intellectual society, an expansionist state of the first order, and a society that was satisfied by most measures. Physically and militarily, it managed to frame half the world on its Marxist-Leninist course for 70 years, and then collapsed once – why?

The pre-communist Tsarist society represented an imperial, class, multi-national, self-sufficient society with little exposure to outside invasion and with a medium level of civilization growth. Accordingly, the factors of instability in it were represented by class and national conflict within the state, which are typical internal factors according to the proposed model. This society is unstable and subject to change and revolution. This was done quickly at the end of the World War when the external role was neutralized and Marxism was able to succeed because of its call to liberate the poor, whatever their nationalities.

The propositions completely harmonized with the requirements of society in Tsarist Russia. The elimination of the aristocracy was a massive mass demand. Russian racism was suppressed, even in theory, as a temporary stabilizing factor to ensure the loyalty of other nationalities.

The conditions of Western conflict in the world and the rupture of Europe helped sparkle the idea even more, and Marxism emerged as a successful alternative to defeated capitalism. Marxism adopted the model of the world revolution (and it succeeded in China and the Third World was liberated from Western colonialism, even if only temporarily) and slogans that do not discriminate between peoples, despise racial discrimination, and fight class and exploitation. It seemed that things were heading inevitably to the downfall of capitalism.

But nothing happened. Capitalism appeared to be more successful in managing Western societies since the beginning of the seventies. Russian communism began to show premature aging (it did not appear at the same speed as the experience of Chinese communism, due to China’s isolation and its large size). The experiments of socialism in the Third World failed except in rare cases like Cuba. The reasons are many and we do not want to go into a historical analysis, but there are main features:

The first manifestations of aging were in the system of government itself, economically or administratively: the centralization of management of the economy destroyed the active economic cycle. Russia struggled with food and clothing problems, and shortages of basic commodities began to contradict the communist welfare promise.

The other aspect of failure is represented by the ruling figures that have been calcified due to the long period of time in office. The system appeared closed and unable to renew itself. The regime was characterized by a governmental dictatorship, and the state seemed to be on the brink of political suffocation. Of course, the factors of the Cold War influenced and amplified the former workers.

Attempts to eliminate the national factor in the Soviet Union were unsuccessful, and the manifestations of ethnic differentiation were clear to all who look. A ruling class that owns the state, political decision, money, and freedom to travel abroad has emerged in contrast to the rest of the people, a class deprived of freedom and living with minimal economic levels, with the manifestations of increasing shortages.

The society of the Soviet Union appeared in the 1980s as a class society of a new type (bureaucracy of government versus the people), multi-national and central racism of the Slavic element, exposed to the continuous external attack to topple it, an intellectual and systematic defect in the interpretation of phenomena and developments, and a spiritual emptiness due to the materialism of the interpretation, so that religion seemed restless in trying to redefine its role.

Soviet society was a less stable society than the Tsars 70 years ago. In addition to that, religious restlessness and international support for revolution and change, the Soviet regime quickly fell and collapsed without war. Tragically, the theory declared its failure.

But it did not fail to the same degree in China or Cuba. Why? China does not seriously suffer from the problem of multinationalism and because the communist class in it is less severe than the Soviet class, because China did not advance to the same degree as the Soviet Union, and above this, China did not collapse because international pressure was much less. The most important reasons for China’s steadfastness lie in the weakness of the national conflict and the lack of outside interference. As for Cuba, it is a special case, and it has something to do with Castro, and it is difficult to judge the experience by assessing one era.

The Triumph of Capitalism over Communism and the Emergence of Globalization: The Decline of Capitalism in its New Cycle

The defeat and fall of communism in Russia does not represent a victory for American capitalism, as America likes to repeat. The defeat of communism is an expression of the failure of the theoretical basis of the idea of ​​communism that it shares with capitalism as we explained earlier.

The fall of communism expresses and predicts a corresponding downfall of capitalism with other causes, times and other manifestations. The disparity is related to non-subjective external factors, taking into account that capitalism represents a reverse direction in the march of society compared to communism, even though it is based on the same assumption.

The failure of capitalism is the suffering of millions in the world, the spread of social and international violence, the collapse of the concept of nationalism and morals, and a return to colonial wars. There is no communism this time to expose the flaw of capitalism before its downfall. There is no force that can stand against capitalism except for its natural downfall. Capitalism is speeding up the pace towards the end because it is the only way to perpetuate an immediate and alternative capitalism in a post-capitalist society.

The fall of capitalism will take place through racist wars, the struggles of the poor with the rich, the globalization of the economy to serve the rich, and the demolition of the concept of the nation-state, but rather the independent state through the domination of multinational institutions, which is now framed in the onslaught of Western racism. But in the end, it is an attempt to unify the human system to serve the rich, regardless of their origin, against the poor, regardless of their origin and the domination and logical concepts of the rich in the West.

Capitalism triumph triggers its transformation into another system

How do we explain what seems so far from reality. Capitalism based on the denial of nationalism and self-morals and which relies on the economy as a sole basis will reach globalization and dominate the world and destroy nation states, and this we see in every step since the collapse of the Soviets.

The collapse of nation states does not mean the fall of national differentiation, but rather the consolidation of the defeat of one race and one element in exchange for another. Ostensibly this resembles the world at the end of the nineteenth century, but with an essential difference, which is the experience of communism, and other differences that we will mention later. The world did not know communism at the time, so he accepted it as an alternative, while sharing the basic understanding with capitalism. The alternative now cannot be what has failed.

At the beginning of the twentieth century, capitalism was radiant and fierce, and nationalism was also at its height. The solidarity of the rich and the poor of each nation against other nationalities more than the solidarity of the rich against the poor. This means that the duality of conflict remained based on the concepts of survival and gender, with unclear effects of totalitarian power.

Now nationalism appears crushed in the face of globalization and the rich class is united in its desire to dominate the world, and it seems that the rich of one nationalism prefer the rich to another nation over the poor of their own. The division now does not apply to national lines, but to class lines more, although this does not negate the continuation of the national factor as effective as it happened in the Soviet Union during its rule.

The revolution of the poor now cannot be limited geographically, because all the rich people of the world will stand in solidarity to crush it, and the poor have no choice but to revolution everywhere and by different means. The revolution of the poor will take on a more “terrorist” appearance, as well as peace movements, civil disobedience, and organizations against globalization, while the national factor maintains an agitational cycle in favor of the rich through the racism of the West against the poor of other peoples.

And when capitalist hegemony arrives to unify the world economy, nationalities will not be able to fight unless they take an intellectual or class dimension while remaining effective in framing nationalism within this battle. The battle will not be a specific front in geography, but everywhere.

Because of the awareness resulting from education and the advancement of communication media, no geography remains isolated in the world, and spreading ideas has become easy so that humanity can find a common thought for the geographically dispersed masses.

The combination of factors will create the new poor man who lives next door to the rich and with ideas that hold the opposite. This fast-learning person will not accept that the rich continue to waste his nationalism, money and debt (the three forces), and the ideas of post-capitalism will begin to crystallize.

Fifth: Post-capitalist and communist society

The date 9/11/2001 can be considered the beginning of the emergence of a post-capitalist and communist society. The occupation of Iraq can be considered the de facto turning point. In general, the era of Bush Jr. can be considered a turning point in human society beyond communism and capitalism, even though it worked to perpetuate the era of capitalism.

Of course, it is not the genius of Bush or the creativity of al-Qaeda that provided the historical moment, but the fall of communism ten years earlier, the onslaught of capitalism after the long period of hesitation during the Clinton days, the emergence of Islam as an enemy of the West, and the survival of China out of the game. These four reasons made the historical moment a turning point.

The most important aspects of transformation take shape in the following directions:

1. Framing the role of the United Nations into a governing institution for the benefit of the wealthy of globalization, and transforming the Security Council into a government that legislates and oversees the implementation of programs for the rich. The role of the United Nations in the war of occupation of Iraq 20 years ago and the new role in the siege of Syria and Iran are manifestations of the mechanism of the work of the new government. Every country that challenges the interests of the global rich class pays the price of its independence and dignity, and if it does not commit itself to the occupation it will be done. This reduces the number of rebellious states and the world becomes more amenable to the central government.
2. Because of this oppressive approach of the Security Council and the United Nations, nationalities and popular movements lose the capacity for independent steadfastness within international law. And it begins to work from outside it to protect its existence and spread around the world. The concept of “war on terror” is a code for the expression “war against all rebels on earth against the new regime.”
3. Because of the difficulty of the success of this world war, the intensity of conflict and violent operations will increase, so that the conflict becomes more severe
4. Because of these factors, countries falling under the umbrella of world governance lose control of sensitive resources and suffer from the threat of collapse in the face of waves of internal violence. But the new regime will not accept defeat and will continue to put repressive laws under the slogan of fighting terrorism to the point of blocking the familiar freedoms in Western societies and transforming them into societies similar to the oppressive third world regimes, but with a fundamental difference, which is that the systems of these political societies are advanced and allow legal change if the people reach an aversion to the existing system. .
5. When the regimes try to prevent the possibility of providing a democratic alternative and present alternatives that are similar in their class and legal position as the only options for the people, the popular movements begin to try to frame themselves outside the traditional party institutions and establish parties with new concepts that address the defects in the democratic system and its causes.
6. These parties will face difficult choices. It will not be easy to adopt the concepts of an armed revolution, for example, because that revolution will be fought with the laws of combating terrorism. Then it will try to put forward new concepts that are compatible with the social structure based on the communications revolution. Their concepts can be disseminated by these means more effectively than traditional party means, and global multinational parties (the first Marxist experiment is an example of an internationalist party idea but started with an armed revolution) will emerge with a change agenda based on providing a supportive majority. And when the proposals are truly in line with the requirements of the popular majority and do not call for violent means of change, they are absorbed by the people, and the more the proposed thought expresses the reality of the majority, the better the chances for success through democratic means.
7. So that the regimes representing the rich find themselves forced to accept the rule of the new parties and the policies they bear that restrict their role, hoping to thwart those experiences through the failure of development programs due to the influence of the financial class and its control of weapons at the level of industries. But the flow of thought and the media will reveal the negative role of these forces, making them more besieged despite the hegemony over the traditional media.
8. The forces representing the rich will find themselves choosing between accepting the new status quo and what it means for the end of the capitalist system or initiating a violent coup. Then, either you will fall victim to the anti-terror laws that you previously laid down, or you will succeed with violence in overthrowing the system and turning into dictatorship. At that point, it becomes like the Soviet regime that fell by itself. The new fall will be faster because humanity has reached the stage of uncovering a new illusion. If the new dictatorship continues to oppress, it may use violence in a hysterically destructive manner for humanity, or it may fall again to return to the developed democratic system based on new concepts of post-capitalism.
9. Of course, this historical sequence does not assume determinism, but it is a possible path, and the most important basis for its success is the adoption of concepts that are compatible with the requirements of normal human nature and take into account the active self-forces. And if it is able to lay down laws that absorb the power of class differentiation and contain it positively and allow the assimilation of national differences as a phenomenon that can be bridged through ethnic mixing and adopt universal human concepts that take into account the human desire for existential integration, then it may finally succeed in building a new system that unites humanity and allows the emergence of inclusive democratic entities that accommodate nationalities and respect pluralism. And moved by human morals.

Has the current capitalism crisis reached a stage of deadlock?

At the present time, the regime lives between the sixth and eighth articles after the failure of Bush’s war on terror, the failure of the Arab Spring, resistance to the Western social order, and effective international forces for the laws of repression. As for the economic crisis that occurred at the end of the Bush era, it was not really an economic crisis as much as it expressed capitalist eagerness and greed to plunder what could be looted before the possibility of transformation. The aim of that plunder is to satisfy a natural evil in the system on the one hand, and to make change more difficult by creating crises for any government that wants to try itself to change the system.

Capitalism may be floundering from an independent perspective that does not believe in its role and believes in its inevitable failure in the end, but I disagree with the saying that the current global crisis expresses the immediate failure of capitalism. Yes, it is a human failure for it, but the capitalists do not care about human failure and do not really believe in failure. Perhaps they would regard the great looting of the Bush era as one of their achievements. The reason is that the current crisis did not bear losses and absolute devastation to the extent that it represented a huge transfer of money from the hands of some to other hands. And if we exclude the losses of the West due to the Iraq and Afghanistan wars (about a trillion), then there are no absolute value losses. The Arab Spring cost the Arabs more than a trillion dollars and destroyed the social structure with little to no losses by the instigating countries.

According to a conservative estimate, the value of the money that has been withdrawn from the less affluent public (which is 70% of humanity) and that went to the benefit of (the richest 5% of humanity) exceeds $ 100 trillion over the past ten years. It is equal to the annual national income for the whole world and the equivalent of the national income of the United States for nearly five years, and this is a great obscenity. But it gets more gross when we know that 70% of the world does not own more than 20% of the world’s income. This means that the looting represented about 50% of the total income of these 70%. During the last twenty years.

Where did that money go: In the case of colonialism it was understandable. Colonies plundered for a general welfare community for the Central Powers. In the new case, the money did not go to the central countries, but to the new globalization class. This layer is transcontinental, and there is no national barrier separating it. It is true that it is led by the Jewish and the Anglo-Saxon elements. But the club can accommodate every rich man ready to cooperate.

Perhaps the slogan “O richest people of the world, unite” is the best expression of the stage. On this basis, I do not see in the looting process in the past two decades the collapse of the regime as much as the exaggeration of the plunder that included the middle classes in the West itself and showed indifference to values. It is a stage

It is more of an orgy than a phase of collapse. Yes, matters will reach a stage to be fought by the free and moral forces of the world. But the road is not deterministic and there is more than one path.

The unity of the rich has been practically implemented on a global level to the point that the poor economy of the Palestinian Authority has exhibited the same manifestations. A group of monopolists, not exceeding the fingers of one hand, is proud that they own more than 60% of the economy, and that the same percentage of the local authority’s revenues are derived from taxes owed on the institutions that these monopolists control.

Sixth: Requirements for the new system

Theoretically, it is assumed that there are systems of government that allow respect for everyone and resemble the Western democratic system, a form of rotation of power, but with a new human, economic and intellectual content.

In economics:

1. The most important renewal at the economic level is done by laws that encourage the division of wealth to the public through the establishment of economic institutions based on real popular ownership, so that the owners of companies are really interested in the role of these companies and not just stock dealers. The most important manifestations of that change are the weakening of the interest-based banking system, the consolidation of the productive economic system that is distributed rather than centralized, and the weakening of the role of large public companies and their replacement with units of smaller institutions. So that these institutions are managed at different levels that do not allow the specialized higher administrations to penetrate, and the sub-departments turn into specialization departments related to the type of related activities so that the actual role of the intellectual or material commodity producers increases at the expense of the higher administrations and laws are put in place that encourage the coup.
2. Putting controls on the size of any institutional units (or conglomerates with a specific goal) centralizing the administration so that, whatever the reasons, it does not exceed a specific percentage of the gross national income. And so that these units cannot influence in a detailed manner the overall economic development path.
3. Preventing the formation of alliances by virtue of law between any units of the maximum size allowed for the formation of private interests for any direction of production or financing.
4. Controlling the material expansion of individuals in owning multiple projects so that no individual, whatever the reasons, can own more than a specified percentage of the general national income. And to prevent the formation of alliances between groups of owners from exceeding the permissible size of units, and laws are put in place to control this.
5. Preventing the state from interfering in the ownership and management of production or controlling it under any slogans. And determining the state’s specialization in supervising controlling laws and setting boundaries while providing sufficient income for the state to provide public services through an appropriate tax system, provided that the state, whatever the reasons, does not control more than a specified percentage of the national income.
6. Control the management of the economy and government policy through structural subsidiary institutions that do not allow any government administrative entity to exceed control over a percentage of the general size of the government. And framing the laws of decision-making progressively so that it is not permissible for higher leadership to take decisions without referring to the sub-requirements, in a manner that sets a higher ceiling for the size of the influence of higher decisions.

In politics and international relations:

1. Implementing the political democratic system and rotating power as much as possible in subsidiary and unifying administrative institutions, weakening the role of public administrations and reducing their hegemony over the content and size of public decisions. In return for strengthening the role of sub-departments that express the nature of the work of those entities.
2. Setting the laws related to making decisions to wage war and complicating the conditions for waging war in a way that does not allow the higher administrations alone to take the war decision, but rather the escalation and gradual issuance of decisions at the different levels of representation of the people in a manner that reflects the availability of an absolute true popular majority that accepts the waging of war.
3. Reform of election laws and regulations for levels of government, with the conditions for obtaining a true majority support for the institution of government when forming governments or electing the president, and in the event that a specific percentage of the people does not participate in the electoral process, the system is considered a failure.
4. Strengthening states and regional groupings: with the aim of reaching homogeneous groupings as closely as possible nationally and culturally in order to control the work of the United Nations in a small number of international positions of real weight and without marginalizing any regional groupings. While ensuring the protection of the rights of minorities in those gatherings.
5. Structuring the work of the United Nations to objectively express the balance of power, population representation and progress.

On sociology and ethics:

1. Address and encourage ethnic mixing to create a unified race as much as possible and integrate nationalities through legitimate biological mixing to provide foundations for new social structures.
2. Encouraging the formation of communities by encouraging traditional marriage and supporting the family.
3. Laws preventing racial and class discrimination.
4. Combating crime, slavery and prohibiting prostitution.

In international cooperation:

1. Renewal and updating of laws.
2. Putting in place barriers to tampering and circumventing the law and reducing the role of legal deception.
3. Laying the foundations and standards for draft laws to protect the environment, replenish energy sources, solve problems related to the economy, international production and development, in a way that alleviates human problems.
4. Control of international security by laws similar to controlling security at the level of a single state and without the domination of a race, regional grouping or central state.
5. Establish controls and laws defining aggression and the right of resistance.