The essence of a certain sphere of being also creates the specificity of its laws; because laws are essential, necessary, recurring connections between phenomena and processes.
How do social ties differ from others, say, natural ones?
1. The first and most important feature is connections, laws in society are implemented through the activities of people, and therefore always have an objective-subjective character. There are no absolutely objective processes in society, all social processes bear the "stamp" of subjectivity: desires, interests, will of people. "History does nothing, it ..." does not fight in any battles "! Not "history", but a person, a real, living person - that's who does all this, possesses everything and strives for everything ... History is nothing but the activity of a man who cares about his goal "2.
2. Relations in society are much more diverse and individual, and therefore social laws are mainly statistical laws, that is, the laws of large numbers.
3. The complexity and multivariance of connections is the reason that social laws are less long-term.
In philosophy, there is a point of view that social life generally does not lend itself to any laws (neo-Kantianism, neo-positivism). The sciences of nature, - V. Dilthey (1833-1911) argued, deal with the general, regular, the sciences of the spirit - with the singular, unique. M. Rickert (1863-1936) singles out a special method of historical knowledge - ideographic - the reflection of an object in its uniqueness and uniqueness. Karl Popper argued that if there is such a thing in the world as the law of historical development, then there is nothing left for us to do but predict the future, fold our hands and wait for the inevitable.
However, most philosophers recognize the existence of patterns, repetition in social processes. Repeatability in history is manifested in two aspects:
a) repeatability in the sense of continuity, reproducibility of certain social phenomena (for example, the interaction of society and nature, productive forces and production relations, etc.);
b) repeatability as a reproduction in one country of what was in another.
Social philosophy focuses on the first aspect.
The peculiarity of social relations is also manifested in the dialectic of freedom and necessity. Man has always wondered:
in "I am a trembling creature or have the right to..."? in "I'm a sliver in the stream of history or a ship - I'm floating on the river, but how do I want to?"
in "History has objective laws that are independent of people's consciousness, or do people make their own history?"
There are three answers to these questions in social science, which express extreme worldview positions (see Diagram 29).
Fatalism (from lat. Fa turn - fate) is a socio-philosophical concept that interprets the historical process as the result of objective forces independent of man. These external forces determine all human actions.
"A flying ball will NOT tell if there is or yes
The player threw - headlong flies there
So they won't ask us, they'll take us
And will be thrown into this world
Decides the sky of each where "
Voluntarism (from Lat. Voluntas - will) is a socio-philosophical concept that interprets the historical process as the result of arbitrary actions and deeds of people.
Voltaire, for example, emphasizing the natural nature of history, ridiculed the absolutization of chance in this way; The Hindu sage claims that his left foot was the cause of the death of the French king Henry IV, who was killed in 1610. One day, in 1550, this Hindu began to walk along the seashore with his left foot. During a walk, he accidentally pushed his friend, a Persian merchant, into the water. The merchant's daughter, left without a father, ran away with her family with an Armenian and gave birth to a girl, who later married a Greek. The daughter of this Greek settled in France, entered into a marriage there, from which Ravaillac, the murderer of Henry IV, was born. The said Hindu believed that if he had not started walking on his left foot, the history of France would have been different.
The dialectic of freedom and historical necessity is manifested in the fact that if the subject (person) knows the social pattern and acts in accordance with it, in this direction, then it is more likely to achieve its goals. There is no absolute freedom and cannot be, because there will always be objective and subjective barriers that limit a person's freedom. The schematic field of a person's free activity can be represented as a "detachment" with a fence on all sides, inside it a person can move freely (see diagram 30). But this is not enough for a person, she seeks (and can) break or push back barriers. This eternal desire of man for freedom is the essence and meaning of his being.
Barriers are not only outside a person, but also inside his personality: principles, beliefs, conscience. Individual freedom does not exist separately from responsibility (here, too, dialectics). Here is how Leonid Martynov writes about this in the poem "Freedom":
I made it clear
What does it mean to be free I figured out this feeling hard One of the most personal feelings in the world And you know what it means to be free? After all, this means being responsible for everything. I am responsible for everything in this world, for sighs, tears, grief and loss, for faith, superstition and unbelief ...
The dialectic of freedom and necessity sits deep in the mind of man. In support of this thesis:
Thoughts on freedom (from student works)
Freedom is:
the ability to turn your dreams into reality;
ü one of the ingenious deceptions;
ü the ability to do good in all possible ways;
ü a stimulating factor of self-realization of a person in all spheres of activity;
o madness;
ü just life;
ü lack of strings in puppets;
ü an immense feeling that intoxicates, captures in its nets, like love that broke in unexpectedly;
liberation of a person from the needs of his body
ü freedom of thought;
ü the possibility of comprehensive development;
ü sailing boat, waiting for a fair wind;
ü an illusion to which a person constantly strives;
ü the highest gift to a person, and the latter needs to learn how to use this gift;
creativity, a necessary attribute of self-expression;
ü the engine of progress;
ü independence and responsibility;
when you sit in an empty room,
the ability to foresee;
life without rules, a challenge to society;
ü necessary, conscious harmony of soul and body
life of the soul after death;
ü Freedom is everything!
After reading and completing individual creative assignments to this topic, you will better understand the essence of the interpretations of society presented here.
Exercise 1
"The essential difference between human society and animal society lies in the fact that animals at best collect, while people produce. This, however, the main difference alone excludes a simple transfer of the laws of animal society to human society." (F. Engels)
Why is this difference Fengels considers the main one?
For what reasons is it impossible to transfer biological laws into the social sphere?
Task 2
Some philosophers, such as Spencer, Freud and others, believe that human society develops according to biological laws, since man himself is the highest link in biological evolution.
Rate this look.
What are the points of view on the relationship between the laws of nature and society?
"All nature is contained in the soul of man. But not the whole man is in nature. What is the leading part of man, which owns the word, has gone beyond the limits of nature and is now greater and further than it."
M. Prishvgn. The eyes of the earth.
What is this "leading part of man"?
What is the difference between nature and society?
Task 4
"Airports, piers and platforms, Forests without birds and land without water ... Less and less of the surrounding nature, More and more of the environment" R. Rozhdestvensky. Shredding...
What social problem is expressed here?
What is the difference between "environment" and "environment"? What concept in social philosophy affects the environment?
Task 5
Give a definition and a comparative analysis of the concepts of "nature * and" geographic environment "? Is near-Earth space included in the geographic environment? Argument your answer.
Task 6
One of the heroes of D. Granin's novel "The Picture" argues: "There can be no main creatures in nature. Equality reigns in it. ... Nature was for a person and, therefore, can do without a person, just like without a lion, without an eagle without any kings. And they appeared for the benefit, we need each other, just as a mosquito and an ant are needed. A person is also useful for some reason, but unlike other creatures, she has not yet found out what she is for, since she appeared recently. Arrogance prevented him from finding out."
What position in social philosophy is close to this point of view?
Do you agree with the opinion of the hero of the novel?
Task 7
One of Chekhov's heroes argues: "In countries where the climate is mild, less energy is spent on fighting nature and therefore people are softer and more tender there; there people are good, flexible, easily excitable, their speech is elegant, their movements are graceful. Science and science flourish in them and art, their philosophy is not gloomy, their relationship to a woman is full of graceful nobility.
(Chekhov A.P.).
What direction in sociology is close to the position of the hero? Give examples to support or refute this point of view.
Task 8
What social problem is reflected in the following excerpt from a literary text: "Nature hurt man. Man could not see the earth as a living suffering creature. How to strengthen the strength of this creature How to increase the productivity of the Earth's biosphere? ..
Until now, people saw in nature, first of all, tidbits, greedily grabbed them, not caring about the consequences. The alarm bell sounded too low."
(D. Granina. Bison).
What are the technical, economic, socio-political solutions to this problem?
Task 9
Society is part of nature. The laws of the whole affect its component parts. Why are the laws of nature insufficient for the functioning and development of society?
Task 10
Give a comparative analysis again: "nature", "biosphere", "noosphere", "technosphere".
At the beginning of the last century, F. Galton expressed fears that the general improvement in living conditions, the powerful influence of medicine on people's lives, allow people who are burdened with hereditary defects to survive, which leads to the degeneration of mankind.
What is your attitude to Fthalton's point of view?
Justify your answer.
"People, on the contrary, the more they move away from animals in the narrow sense of the word, the more they make their own history."
(F. Engels. Dialectics of nature).
Does this mean that the laws of society are biased? Give arguments to prove the thesis about the objectivity of the laws of society.
What methodological principle of knowledge of society is reflected in the following quote: "Hunger is hunger, but the hunger that is quenched by boiled meat is eaten with the help of
knife and fork, this is a different hunger than the one in which raw meat is swallowed with the help of hands, nails and teeth "(Marx K. Economic and Philosophical Manuscripts)
K. Marx wrote: "History is nothing but the activity of a person pursuing his goals"
This conclusion suits subjective idealism as well. Expand the understanding of this problem by K. Marx.
“We make our history ourselves, but, firstly, we make it under very specific prerequisites and conditions. Among them, economic ones are ultimately decisive. But also political, etc. conditions, even traditions that live in the heads people play a role, though not a decisive one."
SF. Engels)
Provide historical and contemporary evidence for this thesis. Task 16
Give an ideological and methodological orientation to an excerpt from a literary text: “Nobody makes history, you can’t see it, just as you can’t see how grass grows. Wars, revolutions, tsars, ro-bespierres are its organic pathogens, its fermenting yeast. Revolutions are made by people active, one-sided fanatics, geniuses of self-restraint. They topple the old order in a few hours or days. Revolutions last weeks, many years, and then decades, centuries, they worship the spirit of limitation that led to the revolution as a shrine ... "
(Pasternak B. Doctor Zhivago)
Some representatives of Catholic and Protestant philosophy (M. Maritain, R. Niebuhr) believe that historical materialism puts historical necessity in the place of God, makes humanity a slave to necessity, a victim of fate.
Analyze this point of view.
What ideological position is expressed in the following lines by O. Khayyam.
Who we are - Dolls on strings, and our puppet is the firmament. He leads us in a big booth of his performance, now he will make us play on the carpet of life, and then he will put us one by one in his chest.
Comment on the philosophical meaning of the famous Latin proverb: Zata volentera decunt nolentem trahunt - Fate directs the one who accepts it, and drags the one who resists it.
O. Toffler is a famous futurologist of the 20th century. asks this question: "Will a person be able to survive in freedom?" Try to answer it.
What do you think freedom is?
Do you consider yourself a free person?
Limiting your will?
In one of the aphorisms, Kozma Prutkov states: “Our life is conveniently compared with a capricious river, on the surface of which a boat floats, sometimes motion sickness by a quiet wave, which is often restrained in its movement by a shallow and broken by an underwater stone. - Is it necessary to mention that this fragile boat is on the river of fleeting time is none other than man himself?"
How is the philosophical concept behind this aphorism? Problem 23
What philosophical idea is reflected in the following half-joking dialogue between the Little Pimple and the king from the fairy tale "The Little Prince" by Antoine de Saint-Exupery:
How is the sunset? Reminds me of the Little Prince...
You will have sunset. I will demand that the sun go down. But first I will wait for favorable conditions, for this is the wisdom of the ruler.
When will conditions be favorable? - asked the Little Prince.
Hm, hm, - answered the king, leafing through a thick calendar. - It will be um... um... today it will be at seven o'clock forty minutes in the evening. And then you will see how exactly my command will be fulfilled.
Analyze the following definitions of freedom:
"To be free means to be yourself... Man is doomed to be free" J.P. Sartre.
"Freedom is the ability of a person to act in accordance with his interests and goals, based on the knowledge of objective reality."
Philosophical encyclopedic dictionary.
"He who does not have the courage to risk his life to achieve his freedom deserves to be a slave" GW Hegel.
"Liberty is a round plug in a square hole" Ohxley.
"The same importance that the construction of the remains of bones has for the study of the organs of lost animal species, the remains of tools have for the study of disappeared socio-economic formations."
(K.Marx Capital).
Expand the content of this text with specific examples. Problem 26
Would it be a gross mistake to identify the productive forces with technology? Why? Give a comparative analysis of the concepts "economic basis of society" and "technical basis of society". Give examples.
Select the main productive force of society?
1. Tools of labor
2. Technique
4. Man
Select from the named social relations production:
1. Between the means of labor and the object of labor
2. Between the worker and the object of labor
3. Between workers of various specialties and the labor process
4. Between the state and workers
5. Between plant owner and workers
6. Between shift supervisor and workers
7. Between the owner of the enterprise and the intermediary trading company
8. Between the state and the owner of the plant.
Highlight the position that most accurately characterizes the relationship between the concepts of "scientific and technological revolution" (NTR) and "scientific and technological progress" (NTP):
1. Scientific and technological revolution and scientific and technical progress are identical, coincide in time and content: characterizes changes in technology based on scientific knowledge
2. These concepts do not coincide at all, reflecting various social processes
3. The concept of STP is more broad, STP is one of the stages of STP
4. The concept of scientific and technological revolution is more broad, technical progress is one of the stages of scientific and technological revolution
3D task
Among the named directions of the scientific-dungeon of the revolution (NTR), highlight the main one that determines everything else:
1. use of high technologies in production
2. chemicalization of production
3. production automation
4. space exploration
5. use of new energy sources
6. development of cybernetics, information explosion
7. Changing the nature of labor, the combination of science and labor
8. the use of new materials, the creation of materials with predetermined properties.
Expand your vocabulary:
society, social production,
material production, spiritual production, social relations, geographical environment, population, mode of production, social Darwinism, geographical determinism, scientific and technological revolution, scientific and technological progress, fatalism, voluntarism, historical necessity, freedom, freedom.
LAWS OF NATURE AND LAWS OF SOCIETY
The laws of social development, like the laws of nature, are objective. This means that they arise, act and leave the historical arena regardless of the will and consciousness of people. Which regularities arise and operate, and which cease to operate and are replaced by new ones, is predetermined by objective social conditions. At one time, slave owners and feudal lords really wanted to abolish the law, according to which there is a change in socio-economic formations. But this, as they say, did not depend on them. The objective nature of the laws of social development must also be taken into account by those who make changes and create a qualitatively new social order. This is the case, for example, with the law of social succession. It is impossible to move forward the development of productive forces, the formation of new production relations, spiritual culture, political democracy, without relying on the rational and progressive heritage accumulated by this people and humanity as a whole. Anyone who tries to ignore this legacy, to build from scratch, to do everything in reverse, actually turns out to be a utopian, if not a reactionary. Our own post-October experience shows how many troubles are caused by the failure to preserve such achievements of civilization as universal moral values, the market and commodity-money relations, and the separation of powers.The neo-Kantian denial of social regularities, which is very common in Western social philosophy, puts forward the absence of repetition in history as the main argument. Of course, one cannot put an equal sign between recurrence in nature and recurrence in society: recurrence in nature is closer to absolute, the turns of the spiral in the movement of nature are pressed closer to each other than in the historical process. But in principle, we see the same thing - repetition exists both in nature and in society, and here and there it cannot be absolute, because this contradicts the irreversibility of the development process known to us.
There is thus a unity between the laws of social development and the laws of nature, which lies in their objective character. And just as we cannot cancel the law of Archimedes, we are not free to cancel the law of value, the law of the interaction of forms of social consciousness, and so on.
At the same time, in one essential point - the mechanism of its implementation - the laws of social development are fundamentally different from the laws of nature.
The laws of nature are realized even when a person does not interfere in their operation.
A kind of paradox is revealed in the implementation of the laws of social development. Let us immediately emphasize that we are not talking about a contradiction that exists only in our head.
We are talking about a real paradox that arises in the course of the historical practice of people. On the one hand, the laws of social development, as already noted, arise, act and leave the stage regardless of the will and consciousness of people. On the other hand, the laws of social development are realized only through the activity of people. And where there are no people, or where they exist, but behave passively (sitting idly by), no sociological laws can be realized.
Taking into account both what the laws of nature and sociological laws have in common, and what distinguishes them from each other, K. Marx characterized social development as natural historical process. This process is natural, that is, just as regular, necessary and objective as natural processes. And at the same time, this is a historical process in the sense that it is the result of the activity of the people themselves. People act simultaneously as authors and actors of the world drama called history. This is the paradox that arises every day and is also daily resolved in the course of the historical practice of people.
SUBJECTIVE FACTOR IN HISTORY
In connection with the considered specifics of the laws of social development, it becomes necessary to distinguish objective terms, without which this historical event cannot occur, and subjective factor its implementation.Under objective conditions I mean those phenomena and circumstances independent of the will and consciousness of people (primarily of a socio-economic order, but also of a spiritual order) that are necessary for the generation of a given historical phenomenon. But by themselves they are not enough. Whether a given historical event will happen or not, whether its implementation will accelerate or, on the contrary, slow down, depends on the subjective factor that manifests itself on the basis of these objective conditions.
Subjective factor - it is a conscious, purposeful activity of the masses, classes, political parties, individuals, aimed at changing, developing or preserving the objective conditions of social development. In its orientation, the subjective factor can be progressive, conservative and reactionary, respectively. The interaction of objective conditions and the subjective factor finds its expression in the fact that history is created by people, but they do not do it arbitrarily, but being inscribed in certain objective conditions.
In the structure of the subjective factor, organizational and ideological components are distinguished as the main ones. This means that the more organized people are, the more deeply they realize the tasks ahead and the ways to solve them, the more fruitful their practical activity. Freedom is a recognized necessity: the better a person knows the laws of nature and social development, the freer he is in his activity (of course, within the framework of the general dependence on these laws).
The activity of the subjective factor gives the laws of social development a subject-object nature. This means that the laws are not simply implemented by the subject after their realization, but the laws themselves include a certain subjective factor in their objective basis. If we recall what we proposed on p. scheme of human activity, it can be said that the mechanism for the implementation of social law includes the entire chain contained in this scheme.
The inclusion of the subjective factor in the historical process makes it possible to better understand the reasons for the irreversibility of this process itself. By implementing this or that law at this stage, people modify the objective social conditions in such a way that a return to the previous state becomes impossible. The sharper expression of irreversibility in the sphere of society in comparison with the sphere of nature becomes clearer. After all, if without any particular errors we can still talk about the “circulation of substances in nature”, then from the “circulation in society” it immediately smacks of unscientificity.
VOLUNTARISM AND FATALISM
Difficulties in theoretical mastery of the considered paradox of the historical process lead to the fact that in the process of our reflections (and then actions) we often consciously or unconsciously separate the fundamental aspects of this paradox, and then absolutize one of them.And then, as one of the possible options for resolving the paradox, appears voluntarism(from lat. voluntas - will), declaring simply non-existent one of the sides of the paradox - the objective nature of the laws of social development. In essence, we have a concept of a subjective-idealistic persuasion, which elevates the will of the subject, his freedom to an absolute, and nullifies necessity, that is, the dependence of the subject's activity, its results on the objective laws of social development. In the history of the revolutionary movement, the voluntarists were the populists in Russia and other countries, the Socialist-Revolutionaries, today they are representatives of various kinds of ultra-left, anarchist movements in the West. Significant elements of voluntarism have been encountered and still make themselves felt in the socio-political practice of our country in the form of ignoring objective conditions and attempts at a strong-willed, arbitrary solution to urgent problems. Thus, it was on a volitional basis, and not on the basis of economic expediency, that relations between the state and enterprises were built for many decades, and not only with the so-called “nationwide”, but also with collective farm cooperatives. As a result, the conditions for normal reproduction, scientific and technological progress, etc. were undermined.
Another historically well-known version of the theoretical resolution of the paradox under consideration is fatalism(from lat. fatum - fate, fate), which, unlike voluntarism, completely excludes the moment of freedom, the free choice of the subject, the active role of an active person. As soon as objective laws exist and operate, the fatalists argue, then there can be no talk of any human activity, it remains for him to passively wait for these laws to take their toll. Haven't we found ourselves in fatalistic positions, hoping that if we make a strong-willed decision to "socialize" the means of production, then everything will go like clockwork: on the basis of such a "socialized" economy, a socialist public consciousness will be formed, and the objective social consciousness inherent in socialism as a system benefits are realized by themselves, automatically? And this is regardless of how we act - intensively, purposefully or waddle; culturally or barbarically; skillfully or amateurishly.
The laws of social development, like the laws of nature, are objective. This means that they arise, act and leave the historical arena regardless of the will and consciousness of people. Which regularities arise and operate, and which cease to operate and are replaced by new ones, is predetermined by objective social conditions. At one time, the slave owners, and then the feudal lords, really wanted to abolish the law, according to which there is a change in socio-economic formations. But this, as they say, did not depend on them. The objective nature of the laws of social development must also be taken into account by those who carry out a revolutionary transformation and create a qualitatively new social order. This is the case, for example, with the law of social succession. It is impossible to advance the development of productive forces, the formation of new production relations, spiritual culture, political democracy, without relying on the rational and progressive heritage accumulated by mankind. Anyone who tries to ignore this heritage, "create" from scratch, do "everything in reverse", in fact turns out to be a utopian, if not a reactionary. Our own post-October historical experience shows how much trouble is caused by the failure to preserve such achievements of civilization as universal moral values, the market and commodity-money relations, the separation of powers, etc.
There is thus a unity between the laws of social development and the laws of nature, which lies in their objective character. And just as we cannot cancel the law of free fall of bodies or the law of Archimedes, we are not free to cancel the law of the determining role of the material in the life and development of society, the law of value, etc. At the same time, in one essential moment - the mechanism of our implementation - the laws of social development are fundamentally different from the laws of nature.
About the so-called "historical laws" - 51.
The laws of nature are realized even when a person does not interfere in their operation. A kind of paradox is revealed in the implementation of the laws of social development. Let us immediately emphasize that this is not a logical paradox, that is, not a contradiction that exists only in our head. We are talking about a real paradox that arises in the course of the historical practice of people. On the one hand, the laws of social development, as already noted, arise, act and leave the stage regardless of the will and consciousness of people. On the other hand, the laws of social development are realized only through the activities of people. And where there are no people or they are, but behave passively (“sit with their hands folded”), no sociological laws can be realized.
Taking into account both what the laws of nature and sociological laws have in common, and what distinguishes them from each other, K. Marx characterized social development as a natural historical process. On the one hand, this is a natural process, that is, just as natural, necessary and objective as natural processes. And at the same time, this is a historical process in the sense that it is the result of the activity of the people themselves. People act simultaneously as authors and actors of the world-historical drama called history. This is the paradox that arises every day and is also daily resolved in the course of the historical practice of people.
Very often in the literature, along with the terms “sociological law”, “law of social development”, the concept of “historical law” is encountered, and it is used in three meanings: 1) as a synonym for the first two concepts; 2) as a concretization of general sociological laws in relation to individual formations; 3) as specific, having a special mechanism for the implementation of laws. The legitimacy of the synonymous use of terms can hardly be disputed, but one has to object to the second and third options for using the term "historical law".
If historical laws, as, for example, M. A. Barg argued, are a form of sociological manifestation in a given space-time continuum, then we most likely get not some kind of special historical, but a particular sociological law.
It has already been said that the laws of social development, on the one hand, are of a natural-historical nature, and, on the other hand, are the laws of human activity. They are like everyone else laws, fix the most common social ties and relationships, highlighting the most stable, essential, necessary and regularly recurring ties. The laws of social development are usually divided according to the historical scale of their action into general historical And specific. Also stand out laws of system action. The laws of local action are not considered in social philosophy.
When identifying the laws of social development, it is of fundamental importance which concept of development is taken as fundamental.
Concepts of social development.
The most developed in theoretical and methodological terms and proven their worth in practical application are the following three conceptual models:
- the concept of social progress: there is a social movement of society along historical stages, each of which is higher than the previous one; if in some historical periods returnable, regressive movements are observed, then they are further transformed into new impulses for social development after the resolution of the social contradiction;
- culture-based development concept: it occurs as a result of the cultural mutual enrichment of peoples; progressive historical gradation is less visible here (or it does not exist at all), because each society has its own special historical values and such specifics of social development, which makes it very difficult or impossible to compare its levels:
- the concept of elitism: social movement is carried out as a result of regulatory and corrective actions of the ruling elite; it gives direction to social development, and this direction, due to specific historical reasons, changes in the conditions of social life, may acquire a different character; the cultural specificity of society, traditional values may lose their significance at some historical moment, and progress will be replaced by horizontal movement or become regressive development - this is where the elite is called upon to change social guidelines and spiritual dominants in time, to determine a new development paradigm.
Based on scientific grounds, the legitimacy of social development can be more or less accurately traced on the basis of the concept of social progress, when the vector of social movement is set by development from simple to complex, from lower to higher social systems.
A. General historical laws of social development:
The law of the determining role of social being in relation to social consciousness. This law fixes the primacy of people's material life activity in relation to spiritual life, but only to the extent that this material life activity reflects the spiritual needs of a person.
The law of the correspondence of production relations to the nature and level of development of the productive forces. E then the law of social production of any socio-economic formation - without developed productive forces, not a single social system is capable of long-term and sustainable development. The wealth of society is created not by the circulation of money, but by the highly productive material forces of society and highly developed material social relations.
The law of the determining role of the material base in relation to the ideological superstructure. The law establishes that material-production relations (basis) determine all other ideological relations (superstructure) - legal, political, moral, etc.
The general historical laws of social development include all the laws of materialist dialectics, that is, the laws of being of the natural, social, and spiritual worlds in their synthesis. In relation to social reality, they take the following modality:
- law of social contradiction and its resolution in the process of struggle in the essential foundations of society as a social system and its acquisition of a new essential unity;
- the law of the transition of quantitative changes in society into a new social quality : accumulated changes are new opportunities in the development of social qualities, their synthesis into a new impetus for social development, the assertion of a new quality of the social system;
- law of double social negation: each subsequent period of development of the social system becomes negated, like the previous one; in society, for example, this happens with the social assertion of each new generation (through one).
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