Yuriy Sayenko, Dr. Sc. (Econ.)

Fatalism and Fanaticism in Post-Totalitarian Socium

                The topic of this study has been prompted by Peter Allen, English psychologist. The author tries to: 1) deliver modern concept of fatalism and fanaticism; 2) clear up the roots of them, and mechanisms of their formation and transformation; 3) treat peculiarities of fatalism and fanaticism in post-totalitarian socium.

New Views Necessary

            Social processes of most complex nature in post-totalitarian countries in East Europe at the end of the 20^th century are closely connected with manifestations of fatalism and fanaticism. Such manifestations have been observed also in West Europe as well as in any other country of the world. Naturally, they have their own peculiarities and nuances. Fatalism and fanaticism are universal characteristics of any social system, group or separate person.

            They play not only a negative role, but at the same time have quite a strong positive potential. Everything depends upon a social situation in which they are manifested. And these positive and negative sides of fatalism and fanaticism should be taken also in consideration.

            A fatal adherence of a West man to rationalism of daily life, market economics, a fatal service to the idea of getting profit, being a law - and order-abiding person. A fatal belief in their national leaders have helped out of ruin after World War II. A fatalism of building-up the energy (even an atomic one), consumerism and military power. Fanatical ability to work, responsibility, service to professional duty. These are some of examples of the fact when fatalism and fanaticism execute positive functions in an open democratic society, where at first sight there is no place for them in traditional understanding. At the same time, we observe simultaneous combining fatalistic and fanatic positions.

Modern Understanding of Fatalism and Fanaticism

            Fatalism is a world-outlook and viable passive position of a person or a socium according to which a person:

A - believes firmly in an idea, a doctrine or a paradigm (model) of life that he selected (or it was set or imposed to him)

B - follows undeviatingly and without alternatives the canons of the paradigm (model) in his own everyday life

C - embraces unconditionally the inevitability of events within the paradigm (model) framework

D - frees himself of initiative, selection and responsibility within the paradigm (model) framework.

             Fatalism is the belief, absence of alternatives, lack of will, dependence, flight from himself. This is a passive vital position.

             Fanaticism - is a world-outlook and viable active position of a person or a socium according to which a person:

A - selects consciously or unconsciously an idea, a doctrine or a paradigm (model) of life

B - implements actively and selflessly in maximally initiative, creative and responsible way this paradigm (model).

Fanaticism is an active devotion to a paradigm (model) of life. This is a full use of all vital forces for the sake of defending and implementing it.

Fanatics include nationalists, ministers of religion, revolutionaries, sports fans, some scientists and actors.

 Causes To Revise the Fatalism and Fanaticism Concepts

 The post-industrial and, moreover, the information society of the end of the 20^th century sums up the results of global collapses and tragedies of mythology-making a conscience due to the attempts to implement different myths of welfare and happy future. Taking on trust one or another myth, some unfortunate peoples hurried to build up a new life. And they paid hardly for it, automatically coming into totalitarian regime framework. And they learned practically nothing. Their post-totalitarian conscience has deep roots of fatalism and fanaticism.

 Methodological Basics of Fatalism

 It is important to know what is a model of survival is put into a basis of vital functions and activity. A model of life (survival) is a system of organisation of resources and mechanisms of real daily life. Ideal and speculative models take away and carry away an imagination from real conditions and possibilities and lead to crises, crashes or catastrophes. Real models (sociobiogenesis) are agreed with essence and possibilities of human being and nature and provide an evolutionary existence.

 There are, at least, seven stages (levels) of comprehension and development of a model of survival: an idea - a myth - a program - an algorithm - a function - a systems analysis and synthesis.

 1. An idea: a speculative and abstract hypothesis of a model of life (e.g. an idea of a classless society). A hypothesis is not substantiated. It is supported by a belief that it will be implemented.

2. A myth: a plausible joint action of abstract subjects and objects within advanced idea and hypotheses. A myth imitates a life on a most  abstract level, when there is no need in proof of  trustworthiness of its elements, relations, processes and situations. In a myth everything is  taken on trust.

3. Systems analysis and synthesis: a trustworthy, scientifically grounded structural joint action of subjects and objects, with the help of which vital processes as well as searches for their most acceptable variants and consequences of making decision are imitated.

4. A program: a calendar organisation of objects, subjects and resources for carrying out types and volumes of work with a view to realise a project representation of a model.

5. An algorithm: a simple finite sequence of concrete operations, carrying out of which lead exactly to a solution of a task.

6. A function: a dependent simple and constructive interaction of elements of a system.

7. A formula: a function reduced to an automatism - by an order (instruction).

 Types of Fatalism

            If an IDEA or a MYTH is put into a basis of a survival model, this is a mythological fatalism. For example, a society of general equality on public property, communist society.

If an IDEA, a MYTH and SYSTEMS ANALYSIS and SYNTHESIS are put into a basis of a survival model, this is a scientifically grounded fatalism. For example, a system of physics or economics laws.

If an IDEA, a MYTH, SYSTEMS ANALYSIS and SYNTHESIS, a PROGRAM and ALGORITHMS are put into a basis of a survival model, this is a real fatalism. For example, any project of activity.

If all seven levels, including FUNCTIONS and FORMULAS are put into a basis of a survival model, this is an automated fatalism. For example, a market economics, a production management, an army organisation, a computer, a calculator.

In relation to everyday life of a man and a socium such types of fatalism can be listed:

·      Traditional fatalism -- a blind belief that one's destiny is determined by one's fate and there is no place for a will, a mind and feelings of individual/socium and it is necessary to be conquered by fate.

·      Fatalism of a rational (competent) person -- an analysis of the situation on a basis of intellect and experience lead a person to the conclusion that it is much better to pass a course of events into the hands of fate, "let it be in such a way, as it could be", because I do not see better variants.

·      Fatalism of an ignorant person -- I give myself into fate hands, because I do understand nothing what takes place actually.

·      Fatalism of a passive person -- what will occur, let it be, let anybody, but not me, take a decision instead of me, because I am too lazy to do it myself.

·      Fatalism of a doomed person – psychological and/or physical health forces a person to be in drift.

·      Slave fatalism -- person's striving to pass his fate or solution of his problems into hands of master, sect, party, power.

·      Patrimonial fatalism -- persistent striving for following norms and traditions of family, kin or clan.

·      Religious fatalism -- persistent following religion/confession norms.

·      Ethnic fatalism -- persistent striving for ethnos norms/traditions.

 Energetic Basics

Vital functions and activity of a man and a society are provided by four types of energy (potential):

·        Volitional energy - capacity to set tasks, find a method of solving them and solve them.

·        Spiritual energy - ethical and moral positions and forces, spiritual state, i.e. value and normative block.

·        Intellectual energy - knowledge, technology, experience, information.

·        Material energy - all types of resources, including human ones.

            Fatalism is based on a spiritual energy - a man and a socium include into their value and normative basis “the other man” or “the other thing”, at the disposal of which they give their will, intellect and resources.

Fanaticism, as an active position, includes into a survival model all types of vital energy - a will, a spirituality, an intellect and resources.

Stability and Dynamism

An inclusion of fatalism and fanaticism positions into a survival model depends upon a situation. At this time the types of fatalism and fanaticism are also  transformed.

The West societies refused from global stable types of fatalism and fanaticism. They are searching in a dynamic way for their local types and transform them. The East consciousness gravitates towards global stable types. The Moslem world does it especially.

The Russian society cannot come out of the state of fatalism of an imperial model of life for recent centuries. It is a form of empire that is changed. All the levels and strata of the society are fanatically adherent of the idea of «great Russia», and during the last 100 years the Russians implemented the idea of «world revolution».

The Ukrainians are doom fatally to searching for the statehood and preservation of its culture. The Ukrainian is tied fanatically to land, therefore, he tills the land excellent on the whole globe - in Canada, Latin America, Australia.

The Moslem world is wholly plunged in fatalism of the Islamic idea and upholds it fanatically.

Fatalism of Post-Totalitarian Ukraine

            The current post-totalitarian situation in Ukraine has unique and deep specific features which it is difficult to overcome momentously. An adult population of this country has acquired specific, quite a stable system of socio-cultural orientations.

            The Western society did not experience and does not know of such post-totalitarian state, though many Western countries, e.g. Germany, Italy and Spain, have gone through such a period. They came up also against a problem of the transition from a philosophy of global ideas to a philosophy of organisation (arrangement) of everyday life. At those times, there was still "a living memory of everyday life philosophy" in those cases.

             As to Ukraine, in organisation of an everyday life the basic social factors which exclude positions of global fatalism are absent: private property, freedom of choice, pluralism and individual initiative and responsibility.

             The fatalism of modern Ukrainian society has been caused by such historical realities: 

·     The 300-year bondage by Russian Empire. Russia has destroyed spiritual, cultural and material space of the Ukrainian nation. Russian Empire destroyed the statehood of Ukraine, wiped out the Ukrainian language, culture and mentality, set up the allegiance and servility towards the Russian Empire, Russian language and culture, set up all Ukrainian things to be of less significance, set up the serfdom etc. Hence, the fatal attachment to Russia.

·     The influence of the Orthodox Christianity, according to which, a man waited passively for the Eden and justice after a death in the next world and on the Earth he obeyed the will of Tsar as a viceroy of God.

·     The 75-year Soviet and Communist, anti-humanistic and anti-Ukrainian genocide against Ukraine. Hence, a belief in a «happy future» within the bounds of the Soviet Union.

·     Chornobyl disaster has inflicted the deep, large-scale and long-term, tangible socio-psychologic blow upon the consciousness of huge masses of suffered people, it destroyed the picture of the world, deprived the people of their health and future, destructurized their mentality, social and cultural orientations. Hence, an individual passivity as to coming out from the catastrophe.

·     Paradoxial conditions of pursuing reforms, beginning from 1991 -- construction of new Ukraine is carried out on all levels under the leadership of ex-Soviet and ex-Communist nomenclature with desperate efforts of still weak and separated democratic forces. Hence, the attachment to familiar Communist leaders.

·     "New Russia" seeks to form the new Slavic Empire, seizes external and internal, economic and information space of Ukraine, "New Russia" counteracts by all means the formation of new Ukrainian consciousness, supports and develops in people the fatal faith in "safety together with Russia" and kindles "the fear of the West" that would transform Ukraine into "the appendage of capitalism" under the NATO diktat. And all this takes place against the background of passive positions of Ukraine. Hence, the fatal fear of the West.

             Therefore, we have such dispositions in the socio-cultural orientations.

             From one side, there is a high level of population education (9.1 study years per one person at the age above 15 years old, and 95% of engaged population have the secondary and higher education) and a high level of Ukrainian science, from the other side -- practically, a serf system of social production and collective farm agriculture with a fatal syndrome of "the symbiosis of slave and feudal lord" of the rural population.

             From one side, there is an orientation of the majority of population towards the sovereign state, from the other side, there is an Empire syndrome and the strong, practically, fatal dominant of longing for an Empire center -- more than one third of adult population seeks to be integrated, seeks to establish a new form of uniting Ukraine with Russia and former republics of the ex-USSR.

             From one side, there is a high intellectual and industrial potential, from the other side, there is a lack of the will of real state and social structures which would extricate actively Ukraine from this deep crisis (stagnation and blockade of reforms).

             From one side, there is a freedom of choice, pluralism, existence of more than 40 newly established political parties, from the other side, no one of them gathers even 7% confidence of population (sociological studies, May 1996). At the same time, one third of adult people believes in some phantom, a new political structure that should appear soon and extricate Ukraine from crisis.

            From one side, practically, 70% of adult population consider that only radical reforming the society would improve their standard of living, from the other side, more than a half of adult people want to retain the old model -- regulation of economics, prices, salaries and wages and employment by the state. At the same time, 80-90% want to obtain from the state the guaranteed free goods: medicine, education, housing etc.

            From one side, there is a high level of interethnic toleration in all Ukrainian regions that provides the peace and harmony for Ukraine, from the other side, there is a mixed regional picture of socio-economic, political and confessional orientations.

             From one side, there is an emergence of factors of new consciousness (a greater part of population supports private property, entrepreneurship, freedom of choice, freedom of speech), from the other side, the population has fallen now into a fatal abeyance: one third of it is oriented internally (they hope for themselves), the second third is oriented externally (everything depends on external circumstances), and last third is ambivalent one.

             Therefore, we observe in Ukraine a broad diversity of types of fatalism. This causes its present uncertain state.

             But, at the same time, the strong dominants of fatalism are absent in Ukraine. From one side, this is bad. There is no unity regarding a national idea, a leader and a political party which would take the full initiative and responsibility to extricate the country from crisis. The similar situation has taken place in Lithuania, Latvia and Estonia. From the other side, this is good. In some new post-Soviet States the new leaders and their milieu restored authoritarianism, and Belarus is joining to Russia. 

Democratisation of a post-totalitarian society is a transition of individual and social consciousness from fatal irrational models to rational models of deliberate choice in everyday life.

The route of Ukraine is, obviously, in long balancing between a fatalism and an initiative. And here, the help from the West is important tremendously not only by rendering a material assistance, but by helping to reorient the consciousness of Ukrainians from the fatalism  to the rational active model of everyday life.