If it is to bear ripe fruit, every human activity must take root in the soil of two time frames: past and future. The past provides us knowledge and experience which teach us to solve problems and warn us when we are about to commit errors reminiscent of past mistakes. A realistic apperception of the past and a sometimes painful understanding of its errors and evils thus become necessary preconditions for building a happier future.

A similarly realistic vision of the future, complemented by well thought out detailed data, endows our contemporary activities with a direction and renders their goals more concrete. Mental effort aimed at forming such a vision enables us to overcome psychological barriers to free reason and imagination, barriers caused by egotism and survival of habits from the past. People fixated upon the past gradually lose contact with the present and are thus incapable of doing much good for the future. Let us therefore direct our minds toward the future, beyond the ostensibly insuperable realities of present age.

There are many advantages to be gained from constructively planning the future, including the more distant time perspective, if we can foresee its shape and facilitate pinpointed solutions. This requires that we properly analyze reality and make correct predictions, i.e. discipline of thought so as to exclude any subconscious data manipulation and any excessive influence from our emotions and preferences. Elaborating such an original vision so as to make it a reified blueprint for a new reality is the best way to educate human minds for other similarly difficult tasks in the concrete future.

This would also permit timely elimination of many differences of opinion which could later lead to violent conflicts; these sometimes result from an insufficiently realistic apperception of the present state of affairs, various pipe-dream attitudes, or propaganda activities. If it is logically developed and avoids collisions with an adequately objective understanding of phenomena which have already been discussed in part, such a constructive vision can come true in future reality.

Such planning should be reminiscent of a well-organized technical project, wherein the designers’ work is preceded by an examination of conditions and possibilities. Executing the work also requires time-frame planning in accordance with the appropriate technical data and the human safety factor. We know from experience that increasing the scope and accuracy of design activities makes their execution and utility more profitable. Similarly, the more modern and inventive constructions generally prove more effective than tradition-bound ones.

The design and construction of a new social system should also be based upon proper distinctions of reality and should receive appropriate elaboration in many details in order to prove effective in execution and action. This will require abandoning some traditional customs of political life which allowed human emotions and egoism to play too great a role. Creative reasoning has become the sole and necessary solution, since it determines real data and finds novel solutions without losing the ability to act under real-life conditions.

The absence of such prior constructive effort would lead both to knowledge gaps about the reality to be operated in and to a shortage of people with the crucial preparation needed for creating new systems. Particularly for a nation now affected by pathocracy, when regaining the right to decide one’s own fate, would be improvisation which is expensive and dangerous. Violent disputes among the adherents of various structural concepts which may often be unrealistic, immature, or outdated because they have lost their historical significance in the meantime, may even cause a civil war.

Wherever old social systems created by historical processes have been almost totally destroyed by the introduction of state capitalism and the development of pathocracy, that nation’s social and psychological structure has been obliterated. The replacement is a pathological structure reaching into every corner of a country, causing all areas of life to degenerate and become unproductive.


Under such conditions, it proves unfeasible to reconstruct a social system based on outdated traditions and the unrealistic expectations that such a structure does exist. What is needed is a design of action which will first permit the fastest possible reconstruction of this basic socio-psychological structure and then allow it to participate in social life’s autonomization process.

The past has furnished us virtually no pattern for this indispensable activity, which can thus be based only upon the more general kind of data described at the beginning of this work. We are therefore immediately faced with the need to rely upon modern science. At least one generation’s worth of time has also been lost, and with it the evolution which should have creatively transformed the old structural forms.


We should thus be guided by imaginings of what should have happened if a given society had had the right to free development during this time, rather than by data from the past, presently outdated, albeit historically real.

In the meantime, many divergent ways of thinking have taken root in those countries. Private capitalism’s world of social institutions has become distant and hard to understand. There is no longer anybody left who could be a capitalist or act independently within such a system.


Democracy has become an imperfectly comprehended slogan for communicating within the society of normal people. The workers cannot imagine the re-privatization of great industrial plants and oppose any efforts in that direction.


They believe that rendering the country independent would bring them participation in both management and profits. Those societies have accepted some social institutions, such as a public health service and free education through university level. They want the operation of such institutions reformed by subordinating them to healthy common sense and appropriate scientific criteria as well as tried – and true elements of valid traditions. What should be restored is the general laws of nature which should govern societies; the structural forms should be reconstructed in a more modern manner, which will facilitate their acceptance.

Some transformations already made are historically irreversible. Regaining the right to shape one’s own future would thus create a dangerous and even tragic “system void”. A premonition of such a critical situation already worries people in those countries, stifling their will to act; this situation should be prevented immediately. The only way is well-organized effort in analytical and constructive thought directed toward a societal system with highly modern economic and political foundations.

Nations suffering under pathocratic governments would also participate in such a constructive effort, which would represent excellent input to the above-mentioned general task of treating our sick world. Undeterred in our hope that the time will soon come when such nations will revert to normal human systems, we should build a social system with a view to what will happen after pathocracy.

This social system will be different from and better than anything which existed earlier. A realistic vision of a better future and participation in creating it will heal battered human souls and bring order into thought processes. This constructive work trains people to govern themselves under such different conditions and knocks the weapon out of the hands of anyone who serves evil, increasing the latter’s feeling of frustration and an awareness that his pathological work is nearing an end.

A careful reading of this book may cause us to discern the outlines of a creative vision of such a future societal system so sorely needed by nations suffering under pathocratic rule; if so, this represents a reward for the author’s effort rather than results of pure chance. Just such a vision accompanied me throughout the period of my work on this book (although the latter nowhere indicates a name nor any more precise details for it), rendering assistance and proving a useful support in the future. In some way, it is thus present on the pages and between the lines of this work.

Such a social system of the future would have to guarantee its citizens wide scope personal freedom and an open door to utilizing their creative possibilities in both individual and collective efforts. At the same time, however, it must not indicate the well known weaknesses manifested by a democracy in its domestic and foreign policy.


Not only should individuals’ personal interest and the common good be appropriately balanced in such a system; they should be woven right into the overall picture of social life at the level where an understanding of its laws causes any discrepancy between them to disappear. The opinion of the wide mass of the citizenry, dictated primarily by the voices of basic intelligence and dependent upon the natural world view, should be balanced by the skills of people who utilize an objective cognition of reality and possess the appropriate training in their special areas.


Appropriate and well thought out system solutions should be used for this purpose.

The foundations for practical solutions within such an improved system would contain criteria such as creating the right conditions for enriched development of human personalities including the psychological world view, whose societal role has already been adduced. Individual socio-professional adaptation, the creation of an interpersonal network, and a healthy active socio-psychological structure should be facilitated to the maximum possible extent.

Structural, legal, and economic solutions should be considered in such a way that fulfilling these criteria would also open the door for an individual’s optimal self-realization within social life, which would simultaneously be for the good of the community. Other traditional criteria such as the dynamics of economic development will thereupon prove secondary to these more general values. The result of this would be the nation’s economic development, political skill, and creative role in the international sphere.

The priorities in terms of value criteria would thus shift consistently in the direction of psychological, social, and moral data. This is in keeping with the spirit of the times, but actual execution thereof demands imaginative effort and constructive thought in order to achieve the above-mentioned practical goals. After all, everything begins and ends within the human psyche.

Such a system would have to be evolutionary by nature, as it would be based upon an acceptance of evolution as a law of nature. Natural evolutionary factors would play an important role therein, such as the course of cognition continually processing from more primitive and easily accessible data to more actual, intrinsic, and subtle matters. The principle of evolution would have to be imprinted firmly enough upon the basic philosophical foundations of such a system so as to protect it consistently from future revolution.

Such a social system would by nature be more resistant to the danger of having macrosocial pathological phenomena develop within. Its foundations would be an improved development of the psychological world view and society’s links structure coupled with a scientific and social consciousness of the essence of such phenomena. This should furnish the foundation for mature methods of education. Such a system should also have built-in permanent institutions which were heretofore unknown and whose task will be preventing the development of ponerogenic processes within society, particularly among governing authorities.

A “Council of Wise Men” would be an institution composed of several people with extremely high general, medical, and psychological qualifications; it would have the right to examine the physical and psychological health of candidates before the latter are elected to the highest government positions. A negative council opinion should be hard to challenge.


That same council would serve the head of state, the legislative authorities, and the executives regarding counsel in matters entering its scope of scientific competence. It would also address the public in important matters of biological and psychological life, indicating essential moral aspects. Such a council’s duties would also include maintaining contact and discussions with the religious authorities in such matters.

The security system for persons with various psychological deviations would be in charge of making their life easier while skillfully limiting their participation in the processes of the genesis of evil. After all, such persons are not impervious to persuasion provided it is based upon proper knowledge of the matter. Such an approach would also help progressively diminish societies’ gene pool burdens of hereditary aberrations. The Council of Wise Men would furnish the scientific supervision for such activities.

The legal system would be subjected to wide ranging transformations in virtually every area, progressing from formulae whose establishment was based on a society’s natural world view and ancient tradition to legal solutions based upon an objective apperception of reality, particularly the psychological one. As a result, law studies would have to undergo true modernization, since the law would become a scientific discipline sharing the same epistemological principles as all the other sciences.

What is now called “penal” law would be superseded by another kind of law with a completely modernized foundation based on an understanding of the genesis of evil and of the personalities of people who commit evil. Such law would be significantly more humanitarian while furnishing individuals and societies more effective protection from undeserved abuse.


Of course, the operational measures would be much more complex and more dependent upon a better understanding of causation than could ever possibly be the case in a punitive system. A trend toward transformations in this direction is evident in the legislation of civilized nations. The social system proposed herein would have to break through traditions in this area in a more effective way.

No government whose system is based on an understanding of the laws of nature, whether concerning physical and biological phenomena or the nature of man, can lay a claim to sovereignty in the meaning we have inherited from the nineteenth century and subsequent nationalistic or totalitarian systems. We share the same air and water throughout our planet.


Common cultural values and basic moral criteria are becoming wide spread. The world is interlinked in transportation, communication, and trade and has become Our Planet. Under such conditions, interdependence and cooperation with other nations and supranational institutions, as well as moral responsibility for overall fate, become a law of nature.


The national organism becomes autonomous but not independent. This must be regulated by means of the appropriate treaties and incorporated into national constitutions.

A system thus envisaged would be superior to all its predecessors, being based upon an understanding of the laws of nature operating within individuals and societies, with objective knowledge progressively superseding opinions based upon natural responses to phenomena. We should call it a “LOGOCRACY”.

Due to their properties and conformity to the laws of nature and evolution, logocratic systems could guarantee social and international order on a long-term basis. In keeping with their nature, they would then become transformed into more perfect forms, a vague and faraway vision of which may beckon to us in the present.

The author has survived many dangerous situations and become disappointed with many people and institutions. However, the Great Providence has never disappointed him under the most difficult circumstances.


This condition suffices to permit him to promise that elaborating a more detailed draft for such a necessary better system will also be possible.



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