This way, supporters of reinstating capitalism in Russia display their utmost stupidity. At the beginning of the 21st century they are unable to see the truth that was clearly stated and published by H. Ford in the first two decades of the 20th century — after the bitter experience of the social calamities caused by class antagonisms not resolved in due time.
Notwithstanding what Ford said as early as the beginning of the 20th century there are still many fools among the Russian «businessmen» at the beginning of the 21st century who would like to live in a weird kind of society. This society consists on the one hand of «businessmen» having indisputable merits and on the other hand of employees who have no such merits and therefore suffer an «inferiority complex». They are sincerely delighted in their serving the «businessmen» and tolerate all their foolish and humiliating freaks without a murmur because… they are grateful to the «businessmen» who have hired them — «inferior people» — out of mercy, perhaps even at a loss.
Yet society of real people is different from these absurd visions and their like.
The protest against the efforts of «tough» «businessmen» (in the most common sense of the word) to bring down the rest of the people to the level of working cattle is predestined from Above (atheists would say — is in the nature of man). There are many ways in which the protest against “elitism” that humiliates and oppresses people has been manifested in the course of history. Some pretend to be an obedient servant while secretly waiting for an opportunity to stab the «benefactor» in the back, others wield a conceptual power in full awareness following the principle: «Wise men are not afraid of «mighty» rulers and do not need the «prince’s» gift. Their prophetic tongue speaks truth in freedom and follows God’s Will…»[82]
Thus actual crowd-“elitism” given rise by demonic «businessmen» (in the broadest sense of the word) who have «indisputable» merits systemically gives rise to diverse crimes viewed as such in regard to the “elitist” scheme of social order. Crowd-“elitism” systemically reacts to the crime it itself generates by establishing secret and special services. Some of their staff members also turn out to be the advocates of «business» and also start «playing tough» with other «businessmen» corporations and with the working people dependant on them. Therefore it is characteristic of crowd-“elitism” to accumulate in the course of time protest tensions that have been generated by “elitism” itself. And consequently adhering to the crazy ideals of crowd-“elitism” dooms any social system to failure. It is an attempt to squeeze this social system into the framework of the impracticable ideal in order to humor the ambitions of «businessmen» and their clans that have once achieved success on the first stage of the coming-to-be of their «firms» (in the broadest sense of the word).
The only way to resolve (release) the inward tension in a crowd-“elitist” society is to discard the crazy ideals of “elitism” and to tran s form the crowd-“elitist” society into humanity by means of purposeful alteration of the people’s morals and world unde r standing. This is the essence of bolshevism, which is the process of transition from the hi s torically formed crowd-“elitism” to the multinational humanity of f u ture Earth.
In this connection the following fact is of interest. All our efforts to find books by H. Ford in the original in the Internet have failed as well as the attempt to find those books in printed variant in the USA though there is no direct ban on publishing and selling them in the USA. Yet neither were Stalin’s works openly banned in the times of the «zastoi-sunk» USSR or in the period of democratic outburst in liberal Russia. This silent ban aimed at sinking the works by H. Ford and J.V. Stalin into oblivion has been imposed in those very countries where they have lived and worked for the welfare of society. This fact unites the work of these two outstanding personalities for the sake of the mankind’s future in spite of what the people who have banned them originally intended.
4.4 The Ethics of Bolshevism:
CONSCIENTIOUS Labor
to the Welfare of Laborers
In accordance to what has been said in the previous chapter H. Ford who is widely known as a businessman and industrialist is besides that an economist and sociologist. Moreover he is a more consistent scientist than the supposedly professional academicians as he starts analyzing labor relations within the system of multiindustrial production and consumption in the society by proclaiming an ethic principle:
The human right to work and to partake of the product of the work he took part in determines what objectives should be assigned on the microlevel of the multiindustrial system of production and consumption in order to ensure its systemic integrity.
H. Ford says:
«There is no reason why a man who is willing to work should not be able to work and to receive the full value of his work. There is equally no reason why a man who can but will not work should not receive the full value of his services to the community. He should most certainly be permitted to take away from the community an equivalent of what he contributes to it. If he contributes nothing he should take away nothing. He should have the freedom of starvation. We are not getting anywhere when we insist that every man ought to have more than he deserves to have — just because some do get more than they deserve to have.
(…)
It is very easy, unless one keeps a plan thoroughly in mind, to get burdened with money[83] and then, in an effort to make more money, to forget all about selling to the people what they want. Business on a money-making basis is most insecure. It is a touch-and-go affair, moving irregularly and rarely over a term of years amounting to much. It is the function of business to produce for consumption and not for money or speculation. Producing for consumption implies that the quality of the article produced will be high and that the price will be low — that the article be one which serves the people and not merely the producer. If the money feature is twisted out of its proper perspective, then the production will be twisted to serve the producer.
The producer <including entrepreneurs> depends for his prosperity upon serving the people. He may get by for a while serving himself, but if he does, it will be purely accidental, and when the people wake up to the fact that they are not being served, the end of that producer is in sight» (Introduction. “What Is the Idea?”).
If one might draw a generalization in regard to the whole of society it might be as follows: «as soon as people figure out that the system does not serve their welfare its collapse will be at hand» (at hand on the historic time-scale, of course). Moreover so if the people have already made up a vision of the system they will substitute the anti-national one with which has already happened in Russia.[84]
Ford devotes the entire Chapter 8 to the ethic principles of production and consumption organization, principles of the kind which would make the average man feel that the system works to his benefit. Because the average man can sense this all the people will understand those principles as the educational level increases and culture develops. People will keep following them knowingly and purposefully for the sake of their personal welfare, the welfare of their descendants and the common welfare of all the other people.