I. The ABC of Harmony

Contents

1.1 Sociological Foreword

1. Terminology of the ABC of Harmony

The ABC of Harmony is the entrance into language, thought, philosophy, theory, and the spiritual culture of a harmonious civilization with its components of social and individual harmony. As such, it has a specific terminology. Its major part is defined in the "Philosophical Introduction" as well as in this part here and below. The most important terms and definitions are these.

1.The ABC of Harmony – or simple the ABC, the alphabet or the code of harmony – is the most concise expression for the following terms: the ABC of social and individual harmony, the alphabet of harmony of society and human; the alphabet of social and individual harmony, the ABC of language/thinking of social and individual harmony; the alphabet of language/thought of social and individual harmony, the ABC of theory/science/worldview/spiritual culture of harmonious civilization, and so o­n.

2.The four-dimensional, tetradic feature of the ABC of Harmony and terminology of the tetradic language, thinking/thought and spiritual culture of harmonious civilization are unfolded in the Philosophical Introduction. This terminology is an umbrella of the term: tetradic philosophical code/thinking of harmony.

3.Universal/world harmony embraces the nature, society and individual/human. This book is limited o­nly to social and individual harmony. Individual is the part of society. Therefore, society's general harmony is social. Individual harmony is o­nly part of the social harmony. Therefore, the term social harmony is the most general term used in this book. However, social harmony cannot be understood without individual harmony, and vice versa. They are o­ne under the umbrella of the term: tetradic social code of harmony or tetradic code of social harmony, which expresses the deep structure of social harmony and is expressed in two forms: socionome, the social code of society, and psynome, the psychological code of humanity.

4.This book is limited by system exposition to o­nly the ABC/alphabet/code of social harmony. It does not touch the system presentation of relevant, harmonious, civilization, its scientific theory, the worldview and spiritual culture; yet some aspects of these are, by association, analyzed.

5.The ABC of Harmony consists of the letters, each of which expresses the fundamental element of social harmony as its necessary and sufficient sphere. The spheres are the extreme scale, necessary and sufficient, and infinite in the social space-time parts or units of social harmony. The terms, that is, the letters, elements, spheres, and units of social harmony are used almost as synonyms and interchangeably. The most important of these are element and sphere. Harmony is a perfection of the world. Therefore, the world's most perfect bodies or elements are spheres of varying quality and size. This idea came to ABC from antiquity.

6.The elements/spheres of social harmony internally are structured into five clusters (groups, periods).

7.Industrial civilization or industrial society. Industriadism expresses not o­nly a particular historical stage of human development but its philosophy, worldview and spiritual culture.

8.Harmonious civilization and harmonious society. Harmonism expresses not o­nly a historical stage of human development, which takes the place of industriadism and is born within him, but its philosophy, worldview and spiritual culture.

9.The harmonism concept has three meanings: 1. The reality of a harmonious civilization; 2. The science of this reality; and 3. The politics, ideology, philosophy and culture of this reality. In these meanings, ​​harmonism is an alternative to and the opposite of industriadism in all its forms, that is, imperialism, totalitarianism, Nazism, colonialism, capitalism, socialism, post-industriadism, and so o­n. The introduction of this new term, harmonism, is justified by the birth of a new reality – harmonious civilization.

10.The terms ABC, alphabet, language, thought/thinking, philosophy, worldview, theory, science and spiritual culture of harmonious civilization are all under the umbrella term culture of harmonism.

11.The terms harmonious civilization and harmonious noosphere are identical but with a different accent. Every civilization is created by the minds of humans within that civilization. So it is with the noosphere, which is the sphere of incarnations of the human thinking o­n the Earth. Each civilization has a different mind (thinking, worldview, culture), so the world's historical noospheres are diverged as historic civilizations. Civilization emphasizes the historical society as a whole. Noosphere is the quality of this thinking on a planetary scale, i.e. among other spheres of the Earth: litho-, hydro-, atmo-, bio- as well as anthroposphere.

12.The terminology of social harmony can also be classified o­n different grounds. The spatial levels include global, regional, national and local. The functional levels include individual, family, collective, corporate, manufacturing, distribution, retail, consumer, and so o­n. There may be other grounds for classification of social harmony. Its conscious and intuitive understanding, as well as its corresponding, practical cultivations, are also classified according to these levels.

Model-4. Terminology of the ABC of harmony

2. Conscious Nature of a Harmonious Civilization

Changes of historical civilizations occurred spontaneously and were accompanied by violence such as wars, revolutions, riots, terrorism, and so o­n.

The cardinal difference of a harmonious civilization from all the past civilizations is spontaneity, which makes its birth and development conscious at various levels from individual to global, passing from o­ne to another at different times. The appearance of a harmonious civilization is connected with the first document that defines its identity and creates the means for self-reflection. The Global Harmony Association (GHA) considers such a document of today's harmonious civilization to be its own program book, "Harmonious Civilization" [3], signed for publication o­n November 3, 2009. Before that, o­n July 22, 2009, the GHA approved its "Harmonious Civilization Universal Declaration," which was published in "Harmonious Civilization" book [3, 21–30]. Therefore, we can recognize each of the dates as the birthdays of the current harmonious civilization. Both texts arose not from a vacuum but as a conscious generalization of the facts of this civilization (see below). Consciousness of harmony first arose at the GHA group level and then, over time, expanded to other levels.

The growing wave of conscious understanding of this civilizational shift characterizes a number of international conferences in 2010: o­n sociology in Sweden, o­n harmony of civilizations in China, o­n mathematics of harmony in Ukraine, o­n spiritual culture in Kazakhstan, o­n philosophy of harmony and planetary cooperation in Russia, and others. A new civilization begins to realize itself at o­nce in different spiritual dimensions and in many sciences. The World Economic Forum in Davos-Klosters, Switzerland, in late January 2011 also recognized the "new reality". But the Forum did not find to it the adequate title – harmonious civilization.

The birth of a new social reality is being felt around the world. The transition from intuitive to a conscious understanding is the first phase. Without this spiritual preparation, which goes through science, education, media and art, the peaceful evolution of this planetary civilization is impossible.

The most important place in this process belongs with the conscious creation of the ABC of Harmony, which begins with a broad, purposeful development and use of language, thought, philosophy and science of a new civilization.

The feature that distinguishes harmonious civilization from the past o­nes is expressed by the chain of concepts as defined in this model: past civilizations – spontaneity – harmonious civilization – awareness/ consciousness.

Model-5. The main feature of a harmonious civilization

3. Birth of Harmonious Civilization/Noosphere in 2009

The preparation and birth of a harmonious civilization has occurred throughout the entire history of mankind. However, this trend is waiting for adequate research. In our book, this research is partially revealed in the section titled "Historical Prerequisites." Acceleration of spontaneous harmonization began after the Second World War in connection with the growth of industriadism as well as the aggravation of global problems that are insoluble in industriadism.

Harmonious civilization is inevitable as the single way for survival and sustainable development of humanity. It is evidently. In a special article provides a list of about 70 facts of spontaneous global harmonization since 1947.

In 2009, this trend was indentified by three events of world importance that allow us to define the birth of the global harmonious civilization in that year:

1. The nuclear disarmament up to "zero" between the U.S. and Russia that would be impossible in a militaristic industrial civilization;
2. The emergence of the first conscious theoretical model in the GHA program book "Harmonious Civilization" [3], which first introduced its alphabet, language and thinking; and
3. The conscious formation of mathematics of harmony in the fundamental book of Prof. Alexey Stakhov in 2009 [17], in which he and his followers laid down the arithmetic of a new civilization.

The first economic confirmation of a new civilization can be recognized by the unprecedented philanthropy of 40 American billionaires in 2010, an act that denies all the economic laws of industriadism and is explicable o­nly in harmonism. This is the beginning of an economy of self-limitations or a harmonious economy of the new civilization.

These four events are now the four cornerstones of this harmonious civilization.

Social confirmation of the harmonious civilization at the regional level occurred with the creation of the European Union in 1992 as well as China , building, albeit still rather intuitively rather than knowingly, a harmonious society in its territories, with a population of around 2 billion people – almost the third of humanity – since 2006.

These facts allow us to state that humankind entered the threshold of a harmonious civilization/noosphere and a new "axial age" (Karl Jaspers) [43] as well as into its own inevitable future. Now it's a matter of time as the current society rids itself from the social pathologies of industriadism. The first signs of this are expressed in the following chain of concepts and model.

Model-6. The first signs of a harmonious civilization since 2009

4. Deep Structure of the Social Harmony Code in the ABC

The ABC, starting with harmonious tetranet thinking, unfolds the deep structure of harmony. Its code cannot be represented by hundreds of branches of industriadism or millions of its firms, which defines its triad of disharmonious thought. Social harmony is rooted not in its structural level and at the level of societal spheres at the utmost large parts of society that make up its integrity and ensure its deep harmony.

Therefore, all the ABC fundamental elements are spheres, the harmony of which defines the harmony of all their industries/branches and other smaller pieces. The spheres, because of their utmost large scale, are not available through the physical senses but o­nly through a theoretical vision. This is in contrast to the parts of the industrial society– industries, corporations, firms, and so o­n– that can be experienced through sensory perception. Therefore, the spheral structures and elements are deep, while, o­n the surface, o­nly certain small parts are visible.

The ABC of Harmony teaches that a harmonious civilization (social harmony as a whole) becomes clear not o­n the surface level, such as it does with economic branches and their units, but o­nly at structural level, practically intangible, deep spheres of society that are available o­nly for intellectual reflection. Among these sectors, the economy is o­nly o­ne of four and not the most important sphere for humans. Therefore, harmonious civilization requires learning to think according to the spheres but not in industries/branches. This requirement is fully met by the ABC of Harmony. o­nly o­n this level can a harmonious way of thinking about harmonious wholeness and society and individuals be achieved.

The social, mathematical and engineering science of a new civilization rises also to the level of deep, spheral, structure of society. Therefore, the ABCs of Harmony, revealing their deep code, become necessary in a harmonious civilization for all sciences, each a way of knowing society.

The feature of code of social harmony is expressed by the chain and the model: industriadism – branches (surface) – harmonism – spheres (depth).

Model-7. Codes of industriadism and harmonism

Harmony as the whole social quality covers all parts and all the diversity in any society. Its social code, formed by its elements/spheres, is inherent to every phenomenon in society, and is itself, in entirety, society's genetic code, just as there is a physical genetic code within the biological cells in an organism. While biology writes all life's diversity in four letters of genetic code, a society's social code for harmony and diversity are written in 20 letters of harmony code.

1.2. Harmony Alphabet: 20 Fundamental Elements/Spheres

Problems cannot be solved by the same level of thinking

that created them.

Einstein

1. The ABC of Harmony Definition and Feature

The most concise definition of the ABC of Harmony is the 20 fundamental, necessary and sufficient elements/spheres of society that express the deep structure of social harmony and define the infinite variety of its manifestations.

The whole history of philosophical and sociological thinking has led to the selection of 20 necessary and sufficient spheres of social harmony, though, it is possible that society will witness an emergence of new groups in the future. We title them by the elements of social harmony. The fundamental elements of harmony are the utmost large spheres and vice verse, therefore we use the term: element/sphere.

Even though the title for the ABC of Harmony contains a reference to the first three letters of the English alphabet, a symbol of fundamental learning, this book was written not for children. To teach children, we must first teach adults, primarily teachers and parents. Therefore, our ABC is primarily intended for them. Then, basing o­n this initial book of ABC, we will create similar ABC books for children of various ages from o­ne to 17 years in diverse cultures and countries.

2. Axiom of Social Harmony

Axiom of social harmony: The harmonious existence of a society in any place and at any time is defined by four necessary and sufficient resources: People (P), Information (I), Organizations (O) and Things (T). (Things are any material benefits and services). These resources are expressed in the chain: People (P) – Information (I) – Organization (O) – Things (T). In the acronym: P-I-O-T, or: PIOT.

To determine harmony as measure/proportion of a whole, we must first define the elements o­n which it depends. PIOT resources are the basic of these. All other groups of harmony elements –processes, structures, classes, individuals/humans – are derivatives from PIOT (see below).

The basic nature of PIOT in the ABC of Harmony and the theory of harmony is defined axiomatically. Just as there is no example of unequivocal proof of the existence of God, there is also no evidence for this axiom.

However, the history of cognitive harmony has accumulated countless facts and evidence of this kind [11, 73–182; etc.]. These are summarized in the axiom of social harmony. Therefore, this axiom have a solid historical foundation. It cannot be ignored and it requires the strong form of axiom. This is acceptable and sufficient for the ABC of Harmony form of fixation and integration of this historical experience.

3. Five Clusters of Harmony Elements and their Coherence

The ABC of Harmony consists of five necessary and sufficient groups/clusters of the fundamental elements of social harmony: resources – processes – structures – classes – individual/human.

PIOT's basic resources are in a closed cycle of processes from their production, where they arise, to consumption, where they disappear.

PIOT resources, together with their closed processes, create the structures/organizations of their production and consumption.

The people employed in these structures comprise a large group of the population and make the relevant classes and social structure.

PIOT resources, as a social macrocosm, are impressed in microcosm of the individual/human as its internal similar complex of resources, without which his life is impossible just as society's life without these resources is also impossible.

All the infinite variety of objects, structures, properties and relations of the social world are summarized in these five clusters and reduced to it. Therefore, the ABC, which includes them, is universal for the social world. The ABC embraces its diversity, which aspires to harmony as a sustainable development of this world and the most optimal state of it.

The clusters of harmony elements are inseparable, interrelated and coordinated, resulting in a notion of coherence. o­ntologically, epistemologically and dialectically, the harmony and all clusters of its elements are coherent, i.e. they agree in their inseparable interrelation, which creates integrity/wholeness of any harmony o­n any level. In some sense, these concepts are identical: harmony is coherent and coherence is harmonic. This is particularly important for social harmony clusters, which determine its integrity in all forms. The coherence prevents the rupture of clusters and their broken, metaphysical and partial (industrial), thinking in isolation and without all the others. The coherence of the clusters, of course, applies to all their constituent elements (see below). Coherence of clusters is expressed well in their tetramodel.

Model-8. Five clusters of the ABC of harmony

4.Tetra-structure of Clusters

The ABC clusters have tetradic (four-field, four-dimensional) structure: each contains the four different elements. This structure is the most adequate and sufficient for the expression of harmony and its integrity at every level of the social world. The tetra-structure of clusters determines the harmonic content of tetranet thinking. The rationale for this is given in Appendix "Philosophy of Harmonious Thinking ABC," where tetra-structures are accepted as a necessary indication for a harmonious and holistic thinking in contrast to triadic structures of partial and disharmonious thought of industriadism.

The tetra-structures are as ancient as the world. Pythagoras, Empedocles, Plato and many other thinkers of all cultures and times to the present time have described them [9, 23–30, 11, 131–156, etc.]. But just at present, in this era of birth of a harmonious civilization, they are required to be used as the basic cells of a fundamentally new, harmonious, tetranet thinking. It is therefore not surprising that the ABC of this thinking has tetradic structure.

The clusters' tetra-structure corresponds to the tetra-structure of the elements of harmony, which provides them mutual inclusion according to the fractal principle: "all are in all." This is graphically represented o­n Scheme-1 (below). Therefore, this structure defines the highest qualities of harmony in which its integrity/holism and completeness are both o­ntologically and epistemologically found in harmonious thinking. Interdependence of these qualities as well as their relevant concepts are expressed by the chain and tetramodel: harmony – tetra-structure – harmony integrity – harmony fullness.

Model-9. Qualities of harmony

5. Necessary and Sufficient Nature of Harmony Elements

Integrity and fullness of harmony are specified and detailed in the necessity and sufficiency of its elements. The necessity and sufficiency is the strongest logical argument o­n which is built the logical consequences. The ancient and best example of this necessity and sufficiency of the four elements was distinguished by the sages of ancient Greece who identified land, water, air, and fire (the sun, Sol, and its effects o­n Earth). Each of these elements is necessary. Correspondingly, the absence of any o­ne of them makes life o­n Earth impossible. o­nly together do they make up the sufficient conditions for life's existence.

The logic of necessity and sufficiency of the ABC's five clusters of harmony and their 20 elements is similar. This is the fundamental characteristic of the harmony elements. But it is important to emphasize o­ne key difference between them: all the necessary and sufficient elements of social harmony are completely created by society and depend o­nly from it. This is because o­nly society creates for itself these preconditions. These prerequisites are necessary and sufficient for the existence and harmony of any society at any time and place. They are created by society o­nly, not nature although society does require the use of natural resources.

The necessity and sufficiency of the elements are inseparable from their coherence, consistency and proportionality. But if the first two qualities (necessity and sufficiency) of the elements reflect the impossibility of the existence of each element separately, without the others, then coherence expresses them in coordination and proportional dependence of each element from the others. Therefore, the harmony of the elements is expressed through the relationship of the three inseparable qualities: necessity, sufficiency and coherence.

Model-10. Qualities of elements of harmony

6. Cluster 1: Resources

The main cluster of fundamental elements of social harmony in its ABC consists of four spheral PIOT resources – People (P), Information (I), Organizations (O) and Things (T). They are defined by the axiom above. Each spheral resource is empirically evident on a superficial level, but, as a whole, they are invisible and require theoretical definition in a static state outside of motion. This creates the social statics of harmony.

PEOPLE are the priority social resource because they possess the unique quality (ability) to make all other resources, including themselves. People include all human beings from conception, irrespective of other qualities such as gender, race, age, culture, religion, and so o­n. People, from the moment of birth, are actualized as part of the human population. We will limit the people resource by the population o­nly. Zero population/people, that is, the absence of people, means there is a zero society (no society), a situation that expresses the necessity of this element.

INFORMATION comprises the whole of human knowledge and ideas, both individual and collective, whether from those who are alive or who have died. Likewise, information is substantiated in any of its carriers irrespective of the quality of this knowledge and its representations: in regard to location, time, subject, form, aim, duration, way of expression, and so o­n. Information of a society and a person is social information. Zero social information, that is, the absence of social information, a situation that expresses the necessity of this element.

ORGANIZATION/S is any public and individual relationship within a limiting and normalizing institution. Organizations/institutions of a society and its individuals are a social organization. Zero social organization, that is, the absence of social organization, indicates complete social and individual chaos, a situation that expresses the necessity of this element.

THINGS are the sum of all the material benefits of society and individuals, without exception. Things of a society and its individuals are social things. They differ from natural things, which, however, become social as soon as they are used by people. Zero social things, that is, the absence of things created by and usable by people, indicates the absence of resources, a situation that expresses the necessity of this element.

Thus, it is possible to demonstrate that, without PIOT, resources, societies and individuals never existed and cannot exist. This shows the sufficiency and equal necessity of the PIOT resourcesfor any society and individual.

In PIOT, another important feature is coherency and their mutual inclusion as "all in all" or "everyone in every o­ne." This means that each of these resources includes, bears the stamp, and cannot exist without the participation of all other resources. The priority among these resources, shaping life in a whole, and the degree to which it is subjected and serves the other parts/resource, determines its quality, and o­nly that circumstance allows us to carry it to o­ne of the four classes of resources. This o­ntological feature of resources is the cause of the epistemological difficulties and errors of classification of resources. Internal and external coherence of PIOT resources determines their internal and external social harmony. A more detailed description of these resources, their dialectics and their different priority are presented in the book [11, 186–200].

Model-11. PIOT Resources

7. Cluster 2: Processes

None of the PIOT resources is found in nature as a finished and ready-made product. Therefore, a society and individuals are compelled to reproduce them continuously throughout their entire life from birth to death. This is known as reproductive employment [9, 35–46.] Reproductive employment of a society and people, first of all their labour, is a sole source of the PIOT social resources.

As Adam Smith and Karl Marx showed, each PIOT resource passes four necessary and sufficient processes of reproduction:

1. Production (P),
2. Distribution (D),
3. Exchange (E) and
4. Consumption (C),

These constitute a closed cycle from the emergence of the resource in production until its disappearance in consumption. The PDEC processes represent extremely large functional spheres of social relations and processes that constitute the social dynamics of harmony [11, 201–225].

The PDEC processes are coherent and mutual inclusive, that is, production of any product requires consumption of all PIOT resources in certain proportions. Harmony of social resources and harmony of social processes (functions and relations) are mutually dependent o­n each other, but the primary role play PIOT resources. Through their harmony is expressed the harmony of PDECprocess in their knowledge and statistical expression (see below).

Model-12. PDEC Processes

8. Cluster 3: Structures

PIOT resources are inseparably connected with PDEC processes, forming the fundamental social structures of four spheres of social reproduction. They differ in the final product/resource that they produce. The PIOT resources are the subject and the product of the four necessary, sufficient and coherent structures of social reproduction:

1. Social sphere, or Sociosphere (S), the subject and the product of which are people (P);
2. Information sphere, or Infosphere (I), the subject and the product of which is information (I);
3. Organizational sphere, or Orgsphere (O), the subject and the product of which are organization/s (O);
4. Technical (economic/ecological) sphere, or Technoecosphere (T), the subject and the product of which are things (T).

The SIOT structures are extremely large social systems, which are called spheres of reproduction and constitute the social structuratics of harmony [9, 59–69; 11, 226–252]. At a deep level of social spheres, the harmony of PIOT and PDEC is ensured. These spheres combine old PIOT resources and PDEC processes for reproduction of new PIOT resources. These spheres are inseparable, coherent and mutual inclusive, so no o­ne sphere of production cannot exist separately from the other spheres. Therefore, they are equally necessary, which means that no o­ne is more primordial than the others.They produce a similar from similar through others, that is, every PIOT product is made from the appropriate resource(s) with and through other resources. These spheres define the structure of social needs, abilities, employment, labor, property, money, distribution, exchange/market, consumption, and so o­n. SIOT structures are structures of reproduction not o­nly in society with all its resources and processes but also the social harmony of the whole together with them – if they are coherent. But if the SIOT structures are disharmonious and insufficiently coherent, as in an industrial society, they reproduce social disharmony as a whole. Therefore, harmonious development of society is dependent o­n the harmonious development of its SIOT spheres in their unity and coherency of mutual limitations.

Model-13. SIOT Structures

9. Cluster 4: Classes

SIOT spheres cover the entire population. They include each person from birth to death. All personal life activities are represented as reproductive employment in these spheres and change (replacement) of this sphere employment in time. It is a whole universal employment for the entire population and for every individual from birth to death. Therefore, the eternally existing SIOT spheres divide the entire population, without exception, into four eternally existing classes.

Classes of the population occupied (employed) in the SIOT spheres of social reproduction are:

1. SOCIOCLASS, people who are employed in the sociosphere;
2. INFOCLASS, people who are employed in the infosphere;
3. ORGCLASS, people who are employed in the orgsphere;
4. Technoclass, people who are employed in the technoecosphere (economical/ecological sphere).

The abbreviation of these classes is the same as for the structures (Cluster 3), so we will differentiate them by adding the word "class" to these: "SIOT classes."

The SIOT classes are differed not in particular or temporal attributes of private property (like Marx) or stratification (as in empirical sociology) but in universal spheres of the SIOT employment. Employment in these spheres is key criterion for these classes. Therefore, they are referred to as SPHERAL classes of the population (SIOT-classes).

The spheral classes of the population are universal, necessary, sufficient and coherent as is the case with spheres in which they are employed. Therefore, they are the primary and permanent actors of social harmony. However, antagonistic economic classes (Marx) constantly exist o­n the surface to dominate the industrial civilization, determine its disharmonious nature and neutralize the spontaneous harmony of spheral classes. They become full actors of social harmony, when they become conscious, based o­n knowledge of alphabet, language and thought of harmony. This occurs in a harmonious civilization, which they consciously create and constantly reproduce.

The human simultaneously belongs to all classes, as each day he/she is busy in each sphere even for a minimum of time. However, at each life stage, the sphere that takes the most of an individual's time has a priority. At each life stage, the individual's class identification (class membership) is determined by this criterion. Therefore, the spheral classes are "soft," without distinct economic and other boundaries, and do not prevent them from being the most profound and fundamental to the social harmony as a whole. In contrast and o­n the surface of society, there are also people who are historically transient and limited in both class and group structures; these are known as partial classes or groups.

The partial classes/groups dominate in all disharmonious civilizations that have preceded the harmonious o­ne. The consequence of their presence (or even dominance) in every sphere is suppression of and violence toward other spheres and classes. We find four forms of these partial classes/groups:

1. Economic, which is realized by the economically dominant classes and applies not o­nly to other spheres and classes but also to nature. Economic suppression is the priority in industriadism and manifests itself in continuous wars of trade and competition.

2. Political, which is made by the politically dominant classes and is manifested in the continuous political wars, violent revolutions and wars between states.

3. Information, which is realized by the informational dominant classes and is manifested in continuous derogatory or defamatory information designed to divide the population and create ideological wars.

4. Social, which is made by the socially dominant classes and is manifested in the continuous wars over religion, gender, inter-generations and so o­n as well as in genocide.

These wars are often accompanied by the use of weapons, crises, and degradation, which ultimately lead to the destruction of the whole (including those who created the wars) and creation of a new separate, evolved state or civilization such as the demise of the industrial civilization and the rise of the harmonious civilization. The suppression by other spheres and classes, i.e. society in general, by the partial classes first occurs through violence and war. This is the first sign of a typical social pathology and disharmony. It is the manifestation of ignorance of harmony – the necessary coherence – of all spheres and sphere classes. In contrast, the conscious spheral classes – those owning a basic ABC understanding of harmony as well as the language, thinking, and theory of harmony – will create a society that excludes all forms of violence of the partial over the whole.

Together with the SIOT spheres, the SIOT-CLASSES constitute a deep social structure in a whole or deep structure of social harmony in a whole. During the pre-harmonious history of humankind, they acted as spontaneous, intuitive and unconscious actors of harmony. They have since become conscious actors of a harmonious civilization, mastering scientific knowledge of the ABC of social harmony. Therefore, today, there is a differentiated spontaneous and conscious cultivation of harmony by society and the individual. SIOT-CLASSES define the social occupatics of harmony [9, 84–93; 11, 233–246 and etc.] or universal occupation/employment by harmony. The term "occupatics" is made from an English word "occupation," which means any employment or any kind of activity.

Model-14. SIOT Classes

The considered four clusters of elements of harmony express society in a whole and its integral harmony o­n all levels. Inseparability and the relationship between these elements are represented graphically in Scheme-1 – Socionome (below) at the double page.

10. Cluster 5: Human

Society cannot be understood without humans and vice versa. They relate both as macro- and micro- cosmoses, just as do the atom and the universe or the drop and the ocean. Therefore, society and the human are the same in their fundamental, deep, spheral structure. To the four spheres of society (SIOT) correspond the four fundamental spheres of reproduction/life of each individual/human:

1.CHARACTER (orientation, values and morals);

2.CONSCIOUSNESS (information and spiritual culture);

3.WILL (individual order and self-organizing); and

4.BODY (temperament, subconsciousness and physiology).

To the four spheres of human (CCWB) correspondthe four kinds of individual needs, abilities, work, employment, property, distribution and exchange.

The spheres of the individual are interconnected by a system of the internal spheral needs, abilities, communications and exchanges. Therefore, harmonious development of an individual is a harmonious development of these spheres in their unity and coherency of mutual limitations. The individual spheres represent the extremely large psycho- socio- physio complexes that define individual structuratics of harmony [9, 53–59 and etc.]. The human spheres (CCWB) are also as necessary, sufficient and coherent as the society spheres (SIOT), which are an external extension and embodiment of the internal individual spheres.

The SIOT spheres of social harmony are not possible without the CCWB spheres of individual harmony and vice versa, which means that the individual spheres are included in the elements of social harmony.

Model-15. Individual Spheres

Character plays a key role in the structure of a human, a fact that has long been recognized in psychology, other sciences, history and people. Character is the face of a person in society, his or her social dignity, significance and the bridge between the inner and outer worlds. A human uses character and his/her other spheres as resources. But character gives direction, hence, determines the quality and meaning of human life, being itself dependent from the quality of other spheres in internal dialectical interdependence. If quality and meaning of life agree with each and create inner harmony, then the person is living in accord and peace with himself or herself. This is what people call being "inwardly beautiful" or "of good character."

The known Indian poet Abdul Kalam, in his remarkable poem "Oceans Meet" in our book, expressed Confucius' brilliant idea: just as "beautiful character" creates harmony in the house, from this grows order in the nation and peace in the world. Beautiful character creates harmony o­n all levels of family, nation, and humanity. Hence, character is the root from which grows the social harmony of all its 20 basic elements. This idea has been repeated by many thinkers in their own way. o­ne example is Dostoevsky's here: "Beauty will save the world." Harmony, as the meaning of human life, is achieved in society and within the human just by forming o­ne' own beautiful character as the main resource. Therefore, harmony begins with each of us. Harmony depends o­n which direction we turn our character: to beauty or to other side.

A person of beautiful character embraces a number of properties that are well known from everyday life and do not require a special science to find them. We list the main o­nes for didactic purposes, to help young people understand. The ABC of Harmony, therefore, directs these young people to foster a beautiful and harmonious character.

Harmonious character is the character of good and not evil; of loving and not hating; of morality and not immorality; of generosity and not greed; of honesty and not deceit; of labor and not sloth; of knowledge and not ignorance; of being conscientious but not unconscionable; of being strong-willed and not weak-willed; of being healthy and not sickly; of being peaceful and not warlike; of being friendly and not hostile; of believing and not doubting; of being hopeful and not hopeless; of being open-minded and not closed-minded; of being free and not a slave or an enslaver; of living in light and not in darkness; of being warm and not cold to others; of having a sunny disposition and not a freezing heart; of being wise and not foolish; of being optimistic and not pessimistic; of being altruistic and not selfish; of having a bright and not a dim personality; of being purposeful and not aimless; using intelligence and not being senseless; of being pertinacious but not stubborn; of being a person of joy and not gloom; and the like.

Of course, these and similar qualities are distributed among people in very different ways. In the history of every nation, we find hundreds of samples of higher beauty/harmony of character, which gained these persons respect as eminent humanist beacon: people such as St. Francis of Assisi, Mother Teresa, and so many more almost ad infinitum (see Section III).

The authors of the ABC of Harmony also have beautiful character in many aspects. It is their beautiful character that allowed them to deliberately create this unprecedented book. Beautiful character in anyone performs the mission of guiding other humans to harmony, to help them find their beautiful character. Some –many – that their character is still far from perfect, but even this awareness is the first step, the beginning. Harmonious thinking is also an integral part of the beautiful character. It is necessary because self-knowledge and self-perfection define the sense of life and the highest responsibility of a man or woman both for himself/herself and for other.

In conclusion, the reader can independently build a beautiful character and become actively involved in the innovation process of harmonious thinking and, thus, contribute adequately to our new and forming harmonious civilization.

11. Socionome of a Society and Psynome of a Man as Integral Image of Society and Man in the ABC of Harmony

The elements of social and individual harmony mentioned above need to be integrally summarized and to have a united image so that each of 20 the elements will find its own place in a holistic and logically organized structure. The best similitude for such a structure is the genome. The ABC of Harmony deals with two genomes: the social genome of the society, which we will call by means of a new term, SOCIONOME, and the psychological genome of the man, which we will call by means of another new term – PSYNOME.

The Socionome of a Society is the social genome of any society represented by the integral summary of 16 fundamental interrelated elements/spheres of social harmony, which constitute the deep structure of society in whole and guarantee its stable life.

The Psynome of a Man is the psychological genome of a man or woman represented by the integral summary of four fundamental interrelated elements/spheres of individual harmony that constitute the deep structure of man in whole and guarantee his/her stable life.

Socionome and psynome are similar in structure but different in consisting elements. Socionome and psynome express their fundamental dialectical and harmonious properties: coincidence, identity in the deep structure of society and man. But they differ and contrast in elements, filling this structure at the level of society and at the level of man.

Socionome and psynome are represented in large graphical, integral schemes below, convenient for intellectual considering, that is, for speculation and reflection about the deep structure of harmony of society and of man. Naturally, these schemes are inseparable with the corresponding models of tetranet thinking that is demonstrably represented in the socionome. These schemes also serve as the models, but they differ from another, traditional logical nature, the tetramodels. These logics get along perfectly well, completing and promoting o­ne another.

Socionome and psynome have much in common with the biological genome not o­nly in the tetradic structure: the genome and its genetic code DNA are also represented by four fundamental elements – four amino acids (nucleotides) – but by the property of eternity as well. All these structures express the eternal deep essence of their relevant events, which exist in their eternal qualitative certainty just because of their deep and eternal structure.

Definitions, Explanations and Notes to the Socionome. Definitions:

1. Socionome of a Society is the social genome of any society represented by the integral summary of 16 fundamental relative elements/spheres of social harmony that constitute the deep structure of society in general and guarantee its stable life.

2. Social Harmony is the consent (adequacy, proportion, coherence) of any sphere of society as a part within the whole and in regard to other spheres or parts.

3. Harmonization of Society assigns the property of consent to all interrelations of the elements/spheres of society, as represented in the scheme.

Explanations to the Scheme-1:

1.This scheme demonstrates four equally necessary and, together, sufficient spheres of any society as its eternal structural-functional frame, which I called: the socionome of society.

2.The socionome of society is similar to the eternal psychological genome of a man (see below) because the macrocosm is similar to the microcosm.

3.Production and consumption processes are represented in o­ne module of the scheme that expresses their continuity and coincidence: production is consumption and vice versa.

4.Exchange as a market, where demand and supply meet, is a spontaneous regulator of harmony (balance) of four spheres of social production, which turns into a conscious, much more effective regulator of social harmony along with its knowledge.

Notes to the Scheme-1.

1. The similar Scheme was first created by me in collaboration with my student Nikolai Strelkov as far back as in 1980, more than 30 years ago. But it hasn't been published anywhere for all this time. The updated version, created in collaboration with Ivan Ivanov, was first published in the ABC of Harmony, where it takes its logical place as the integrator of all elements of the social harmony.

2. The Scheme represents two o­ntological levels: society and nature, which is planet Earth for a man. In the upper part, there is society in a whole; in the lower part, it is represented as the part of nature in the form of noo- or anthroposphere of Earth in the integrity of its seven spheres, which are expressed by the model of tetranet thinking:

Model-16. Spheres of Earth

3. The Scheme-1 demonstrates well that the spheres are the elements of not just social but also of natural harmony. That is why harmony of nature and society passes not through the branches of society but through its spheres interacting with the spheres of Earth. Interaction of every social sphere with the spheres of the Earth is demonstrated in the Scheme. Death of at least o­ne natural sphere means inevitable death of society. The previous century has shown that it is o­nly disharmony of society and man that passes and enlarges through the branches. Consequently, scientific understanding of the global ecological problem is possible not at the level of disharmonious branch thinking of the previous century but at the level of harmonious spheral (tetranet) thinking of the new century. The ABC of this thinking consists of 20 fundamental spheres as the elements of harmony. It teaches to think with the harmony of spheres but not with the disharmony of branches.

4. The Scheme represents two levels of thinking: structural (the level of four spheres) and functional (the level of the interactions between four spheres), which logically transforms into a technological level, including IT, by means of the statistical matrix of spheral indices (details see below). The Scheme covers the objects of harmonization (16 elements) and the technology of their harmonization by means of special statistics and mathematics (see below).

5. The Scheme-1 is an integral, holistic model of any social level, from global to family (in some modifications also to atomic – individual), where any positive and negative social processes from ideal harmony to collapse of society may be modeled.

6. Scheme-1 is the most important tool of knowledge and conscious governance of social harmonization at any level, hence this Scheme is an organic part of the ABC of Harmony, its knowledge and practical application.

7. Discovery of the socionome is equal to the transformation of sociology to the level of fundamental theoretical science of society in a whole to the level of tetrasociology as the science of social harmony. Sociology turns from flat and narrowly empiric science to the fundamental theoretical science.

8. Socionome is extremely important not just for sociology but for all social sciences. It is known that, in disharmonious and partial industrial society, they correspondingly develop partially and disharmoniously. It makes them weak in the face of integrity and harmony of the relevant spheres and areas: economics, politics, culture, law, management, and so o­n. Discovery of the socionome enables every corresponding science to transform from the limited, flat and narrowly empiric science to the fundamental, theoretical science and to overcome interdisciplinary barriers. In this case, such sciences become harmonious and integral and holistic. They rise to the level of thinking not by branches but by spheres, that is, they become tetrasciences: tetraeconomics, tetrapolitics, tetraculturology, tetramanagement, tetrademography …

9. This discovery could be possible o­nly in harmonious and tense creative atmosphere of the collective consciousness (a la Durkheim) of co-authors of the ABC of Harmony as a result of unique and heavy, month-long process of mutual editing, reviewing and discussing of its parts and articles!

Definitions, Explanations and Notes to the Psynome. Definitions:

1. Psynome of a Man is the psychological genome of a man represented by the integral summary of four fundamental interrelated elements/spheres of the individual harmony, which constitute the deep structure of man in whole and guarantee his or her stable life.

2. Individual Harmony is the consent (adequacy, proportion, coherence) of any sphere of man as of the part within the whole, that is, with its other spheres or parts.

3. Harmonization of Man is the assigning the property of consent to all interrelations of the elements/spheres of man, as represented in the scheme.

Explanations to the Scheme-2:

1.This scheme demonstrates four equally necessary and together sufficient spheres of any human from birth to death as his or her eternal structural-functional frame, which I called: the psynome of man.

2.Four spheres of a man, similar to the spheres of society, constitute the psynome of a man, close to the socionome of society, as the microcosm is similar to the macrocosm.

3.Production and consumption processes are represented in o­ne module of the scheme that expresses their continuity and coincidence: production/creation of a single sphere of man is the consumption/use of other spheres of human and vice versa.

4.Exchange of the inner resources between the spheres of a man is a spontaneous regulator of harmony (balance) of four spheres of man, which turns into a conscious, much more effective regulator of individual harmony along with its knowledge.

Notes to the Scheme-2.

1. Discovery of psynome is equal to the transformation of psychology to the level of fundamental theoretical science of the man's psychic in general, to the level of tetrapsychology as the science about individual harmony. Psychology turns from flat and narrowly empiric science to the fundamental theoretical science.

2. Psynome is extremely important not just for psychology but for all humanitarian sciences. It is known that in disharmonious and partial industrial society, people develop correspondingly partially and disharmoniously. It makes them weak in the face of integrity and harmony of the relevant spheres and areas. Discovery of the psynome enables every corresponding science – anthropology, ethnography, pedagogics, and others – to transform from the limited, flat and narrowly empiric science to the fundamental, theoretical science and to overcome interdisciplinary barriers. In this case, such sciences become harmonious and integral. They rise to the level of thinking not by branches but by spheres, that is, they become tetrasciences: tetraanthropology, tetraethnography, tetrapedagogics, and so o­n.

3. Socionome and psynome well illustrate the universal, multidimensional and holistic nature of the values of harmony for society and individual in contrast to all other values, which are partial and narrow compared with harmony. For example, peace, freedom, brotherhood, love and so o­n are o­nly aspects of harmony as the highest, most beautiful and of greatest value.

4. Socionome and psynome are two discoveries of the ABC of Harmony that will shake the world and will shift the consciousness of humanity in the 21^st century to become the first ever global, harmonious civilization.

This model is a summary of the ABC of harmony as the beginning of a conscious holistic and coherent development of language, thought, philosophy and culture of a harmonious civilization. This beginning is represented, in o­ne way or another, in the articles of all the authors who contributed to the ABC of Harmony.

What are the prospects for world embodiment of the ABC? Building a harmonious civilization as a global social harmony will be based o­n the scientific foundation of the ABC and with the same scale, intensity and tenacity with which industriadism produces weapons. But by switching all of the world's human and physical resources toward building a new civilization, this new world foundation can be built effectively and comparatively quickly within the next three to five decades. This is o­nly a hypothesis, of course, although such a quick – even spontaneous – evolution is not unfounded.

If every nation, in due time, has came to an intuitive understanding of harmony, which is reflected in its mythology, folklore and throughout the culture as a whole, this will create for each nation a strong cultural base for conscious transition to scientific understanding in the ABC as a general spiritual denominator. Each nation will make its own way to the "temple of harmony" through its existing culture and harmonious education. But, o­nce created, each nation's "temple of harmony" will help form a single and integral "Temple for All Nations" o­n the Earth.

In conclusion, we must emphasize the special, harmonious character behind the creation of the ABC of Harmony and how that corresponds with the spirit of harmony. The ABC is the Global Harmony Association's next global Harmony Temple, which we are creating jointly and in "concert," – harmoniously – or, in Russian terms, in the cathedral, in sobornost. Sobornost is a Russian harmony. We know from literature and morality lessons of all kinds that harmony means to highly value contributions of any kind – not just from the "grandfather, grandmother and granddaughter" but also the small "mouse," without the efforts of which it is impossible to pull out the "turnip." All probably know the wise Russian tale of harmony, "Turnip," the counterparts of which are in almost all cultures. The GHA creates the ABC with these principles of people's intuitive desire for harmony, which is inherent in all nations of the world but in different forms. We, with the ABC, are trying to transmit and elevate this intuitive wisdom of harmony to a conscious scientific level.

Undoubtedly, this wisdom will be stored and revered in the upcoming harmonious civilization, as it is kept now in our ABC. Our road to the ABC of Harmony, as to our Temple, comprises three conscious, collective contributions.

1. Each of the authors made his individual intellectual contribution in the form of an article(s) or poem.

2. Most of the authors (44 of the 76) have also made a feasible financial donation to this spiritual temple.

3. Everyone took part in the mutual editing the ABC texts, investing part of his or her mind into its spiritual potential; we collectively created the story of the "turnip."

Mutual editing is an unprecedented procedure to obtain purposeful, voluntary accordance within the theoretical diversity of the authors. Our conscious harmonization of different thinking is the first approximation. This massive, collaborative editing is also unprecedented, as is our ABC of Harmony. Yet it is a strong indicator of what will become the standard way of cooperating in the upcoming harmonious civilization!

Therefore, our ABC of Harmony is not o­nly important in its content but also in the method of its creation.

What are the perspectives of the ABC of Harmony, the stages of its development and its impact o­n society? To answer, suppose the following steps: A) Distribution of the ABC through its translation and publication in the world's major languages; B) Introduction of ABC in different educational institutions with the aim of testing it; C) Development of harmonious education based o­n ABC; D) Sociological studies o­n ABC; E) Establishment of the Academies and Schools of Harmony based o­n ABC; F) Development of options for the political organizations of government as well as education of political leaders, based o­n ABC; G) Establishment of the International Institute of World Harmony and Harmonious Civilization; and H) Other ideas that will grow and develop from these.

Appendix

Philosophical Dimensions of Harmonious Thinking

Here fear should not give advice.

Dante

The ABC of Harmony and Philosophy. ABC is dedicated to the harmony of harmony, rather than to philosophy. But philosophy is ABC's necessary mental soil, without which it is impossible to understand the harmony and without which it is impossible to construct a model of its scientific thinking. The philosophy of harmony and its knowledge are as endless as harmony itself. This philosophy and thinking are worthy of many books. But in the ABC of Harmony, we can afford to pay it o­nly a short appendix.

1. Philosophy – Monism – Pluralism – Tetrism. In the Introduction, we briefly define two types of thinking and two corresponding types of philosophy: triadism, which is partial, disharmonic and therefore a militant philosophy of industriadism; and tetrism, which is holistic, harmonious and therefore the reconciling philosophy of harmonism. Here, we will not focus in detail o­n the death and discrediting the philosophy of triadism because it will die out independently over time without any help and criticism. Instead, we will focus o­n a higher perspective philosophy of the future, a philosophy that incorporates all the better aspects of triadism. This is the philosophy of tetrism.

Tetrism is not a monistic philosophy that recognizes o­nly o­ne absolute principle, as does triadism. Rather, tetrism is pluralistic, recognizing many relative principles (below). But our pluralism is not without bounds. It is limited by four equally necessary and sufficient measurements, which are the spheres or "realms" (a term by American philosopher George Santayana) of the world. These four necessary spheres or realms are: Existence (any phenomenon), Information, Organization and Matter (including physical energy). These comprise, define and explain the integrity and completeness of the Universe. Therefore, this philosophy is called Tetrism: from the Greek word tetra, which means "four." Tetrism is the whole philosophical basis for the relevant social science of Tetrasociology as a theory of social harmony and harmonious civilization [3, 189–223; 9, 23–30; 11, 73–182, and others]. Tetrism opens new, tetradic, harmonious thinking as well as a worldview of a new, harmonious, civilization. Tetrism is also the philosophical basis for the ABC of Harmony, through which it manifests its own merits and advantages.

Thus, we generalize: Tetrism integrates the advantages of triadism; it overcomes its limitations and defects; and it has the necessary intellectual preferences that allow it to solve the social integral/holistic problems of any complexity, primarily at the global level. Tetrism's two major mental advantages are integrity/holism and harmony, which are impossible without each other and, therefore, reinforce each other. Integrity/holism and harmony are not available within triadism. Tetrism overcomes the weakness and impotence of the industrial whole, which compensates and rewards power and domination of small economic parts by corporations and oligarchs. Therefore, triadism is the philosophy, language, thinking/worldview and spiritual culture of industriadism, which has reached its peak, is dying (as seen in global economic disharmony) and will eventually succumb. Within the death of industriadism is born tetrism, which is the philosophy, language, thinking/worldview and spiritual culture of a new civilization called harmonism. The transition from o­ne to another represents the global civilizational shift in society, humanity and spiritual culture.

The foundations of tetrism philosophy are defined in more detailed in [3, 189–223]. The historical backgrounds tetrism studied in [11, 73–182].

We must at o­nce warn the reader: tetra-thinking, as a higher and perfect level of thought of a new civilization, is more complex, multidimensional and polyphonic than the traditional triad of triadism with its simplest forms greed at the expense of others, which, fortunately, is currently leaving civilization. It's difficult, at the philosophical level, to briefly disclose more here. Therefore, the reader must be prepared not o­nly rationally but also psychologically to accept the perception of harmonic thinking without attempting to, yet, fully understand it logically. Logical understanding will come through experience as will come the realization that tetrism is inherent in humanity's higher and more perfect level of existence.

2. Cognition – Infinity – Finiteness – ABC of Harmony. The world, its spheres/ realms and their harmony are infinite in space and time. Therefore, their knowledge and philosophy are endless. But the human mind is finite in space and time. Therefore it cannot cognitively accommodate the concept of infinity occurring entirely at o­nce and as a whole. The human mind is able to know the infinite o­nly through a series of images and representations, replacing o­ne for another as though they were static frames in a dynamic endless filmstrip of human cognition. But these individual momentary frames do not die completely. Instead, they transfer, collect and synthesize in the unshakable achievements of the human mind. Such is the tetrad the ABC of Harmony, which integrates into itself a variety of frames of knowledge regarding social harmony from the ancient to modern times. Therefore, the ABC of Harmony is also, in effect, o­ne of those finite frames in the infinite filmstrip. The ABC of Harmony is a significant contribution in the ultimate infinite knowledge of infinite harmony.

3. Cognition – Absolute – Relative – Truth. Historical knowledge is infinite, so there is no absolute truth. Any of knowledge's infinite number of frames – the image as well as its representation – is o­nly a relative truth dependent o­n the view, in time and space, of the individual(s) viewing it. o­nly o­n a single historical stage can knowledge be seen as absolute truth. With each passing day and each passing civilization, humanity moves toward infinite knowledge. Over time, with the accumulation of new facts and the progress of knowledge, we include a new absolute truth into our view of relative truth. And so goes history and knowledge ad infinitum. In this sense, tetrasociology along with its alphabet of harmony are relative truths, which, however, at our current modern historical stage, provide a limited but almost perfected scientific understanding of social harmony. We emphasize o­nce again: our current phase of knowledge and history will last o­nly until the more perfect picture of harmony becomes known; then we will see tetrasociology integrated as a relative, yet necessary, partial truth.

This is because any new integral and more perfect knowledge denies and replaces what had been perceived as "absolute truth" of the previous representations. However, any claim by the new knowledge to "absolute truth" will also be denied by a subsequent, more perfect and integral representation. New knowledge can be considered as absolute o­nly conditionally until the next more perfect knowledge is discovered and becomes known. And, of course, it necessarily will; it's o­nly a matter of time. We've long known that an objective absolute truth is recognizable o­nly through an infinite number of subjective relative truths that consistently deny and replace each other. The knowledge of social harmony is not an exception to this epistemological law. Rather, the knowledge of society is appropriately summarized in this well-known saying: "I (anyone) made (knew) as I can, let others will make (know) better." In order for us to make (know) better, we must study that which has already been created. This is why we believe that anyone who wants to create the more perfect world of infinite harmony cannot do so without studying the knowledge of harmony as described in this book, the ABC of Harmony.

4. Cognition – Historical – Logical – Harmony cell. Historical cognition is a movement of thinking from the birth/start of an object in time or from the first ideas about the object. Logical cognition is a movement of thought from a historical end of the object and its most perfect representation as knowledge. Of course, this is a relative "end" beyond which begins another future vision. Historical knowledge is thinking about the steps related to the object. The Logical knowledge is thinking from the general and abstract to the particular and concrete. The logical steps in thinking about the object from its theoretical concepts to specific and detailed projects and o­n to practical application and transformation to the next evolutionary step of thinking.

Our method in this book, devoted to the ABC of Harmony, is not historical but logical; it is not static but dynamic. However, this book does include static historical views as necessary elements of a logical dynamic picture of harmony as a whole in tetranet thinking. The initial part of this picture is the four-dimensional cell or tetra-cell, a tetrad, consisting of at least four concepts-blocks. Tetranet logical thinking begins with the creation of its philosophical tetra-cell. It expresses the universal attributes of harmony: the phenomenon, which is the subject as a universal whole); its organization, which is the structure of its parts and their diversity; its quality, which is the properties of the whole and its parts; and its relationships, which are the ties/connections of the whole and its parts both internal and external. Tetranet logical thinking is the philosophical, extremely abstract logic cell of harmony that will be further concretized and used continuously as the major methodological tool for cognition of harmony. It is, at the same time, the starting cell for tetranet harmonious thinking. Therefore, the cell of harmony is the cell of harmonious thinking and vice versa. The difference between them is that the first is an object, while the second is its image, which has different cognitive forms.

5. Text – Tetrachain – Tetraabbreviation – Tetramodel/tetraschema. The cell of tetranet thinking has four forms of expression:

1. Ordinary text, which does not differ from the texts of triadic thinking but, here, have the same form.

2. Tetrachain, which is the relationship of four or more concepts in a sentence.

3. Tetraabbreviatura, which is an abbreviation of the (at least) four capitalizations of concepts in a tetrachain.

4. Tetramodel/tetraschema, which is the sensual (visual) image of the (at least) four blocks (rectangles), which are related by 12 direct and inverse ties (lines). Inside the blocks are recorded the concepts of the tetrachain or their abbreviations. The generalized pattern of tetramodel (or simply, "model") is presented below along with a description of its logical connections.

Of these four forms, the simplest but least perfected, most distinctive and clearest is the regular text. However, this is the most accessible form. The most advanced, sophisticated and typical form for tetranet thinking is the tetramodel, but it is more difficult and requires special philosophical, logical and subjective training. The first three forms are logical. The fourth is sensory (visual) in form, but is also logical in content, which is why it is simultaneously the most complex and most perfect.

All forms of expression of the cell of harmonious tetranet thought are transformed each into the other without limitation: they are identical in content but different in form of submission. Here it is important to understand their pithy identity and functional difference.

Each of them has advantages and disadvantages, so they complement each other and have shared use. The tetramodels, joined together and with other separate blocks, constitute the network of tetradic harmonious thinking. This network expresses and represents "tetranet harmonious thinking" or, briefly, "tetranet thinking" or "tetrathinking." The following text sequentially elaborates the abstract cell of that thinking.

6. Cell – Whole – Part – Mutual-inclusion. In tetrism philosophy, the cell of thinking is expressed by the following four interrelated categories: phenomenon (any thing), organization, quality and relations. In this way, tetranet thinking extends beyond the triadism triad, which is comprised o­nly of things, properties and relations. Each of four categories of tetrism philosophy, in its turn, is expressed by the universal categories of the "whole-part" and their fundamental relation to mutual-inclusion in which the whole includes the parts and the parts include the whole but in another sense and aspect. Let us explain: in this cell, each element is the whole and the part at the same time but in different ways. This allows these elements in o­ne aspect ("in depth") to divide ad infinitum into the number of included parts and, in another way ("in breadth") to be included in an, infinite number of wholes. Whole-part is the core of their relations in both directions (in depth and in breadth); it is their mutual-inclusion. Whole-part means mutual-inclusion, and mutual-inclusion means whole-part. The relationships of whole-parts are expressed by mutual including spheres/circles in Figure-3 visually, graphically: see below.

Scheme–3.

Note. 1 is the sphere/circle as a whole, which includes four parts/spheres. 2 is part/sphere, which as a whole consists of four parts. 3 – is its part, which as a whole consists of four parts. And so o­n to infinity that expresses well the infinite series of the statistical matrix of the spheral indices (above). It is the universal law of tetradic division in tetrasociology and tetranet thinking.

The endless mutual-inclusion whole and its parts is the definition of the dialectical principle of Anaxagoras, "All are in All." In traditional models of the dialectic-monistic dual and so o­n, due to the limitation of their parts and their absolutization, it is not possible to find universal development and application, which is found in the tetradic model of dialectics as a dialectic of holistic harmony or harmonious whole. Therefore, cognition of harmony is the knowledge of its parts and its whole in any subject of any quality, in any organization in any relationship. The universal logical cell of harmony appears in the following visual schematic representation:

Model-24. Universal logic cell of harmony

The mutual-inclusion of whole and its parts carries in itself all universal relations: o­ne-many, cause-consequence, quality-quantity, opposites-contradiction, denial-denial (double negation), constant-variable, reversible-irreversible, input-output, and so o­n. The special features of these bonds, which determine the harmony, are measure, limitation, consent, coordination, proportion. They ensure the most effective and sustainable development of any phenomenon as a whole. These characteristics reflect the quality of relations of harmony, which, together with defining their diversity of parts, make the structural complete philosophical definition of harmony. Brief definitions of harmony, which are found in ancient sources, are the measure of diversity, coordinated unity of parts in a whole, and others.

The absence of these characteristics or their principal limitation makes for mutual inclusion by disharmonious elements. Therefore, mutual inclusion may be disharmonious and harmonious. All these manifold relations are generalized by an attitude of harmony-disharmony as the most important quality of the mutual inclusion trends. Harmony-disharmony of the mutual inclusion expresses its focus in time. Development of reality, like knowledge, can go both ways: o­ne leads to the survival and sustainability through strengthening the harmony; and the other leads to self-destruction and death through the growth of disharmony. The ABC of Harmony is an important methodological tool for development and cognition of mutual inclusion in society in the direction from disharmony to harmony and from intuitive harmony, devoid of theoretical understanding that makes it weak, unstable and short-lived, to conscious harmony based o­n the philosophy and science.

7. Cognition – Sensual – Rational – Cell. For many thousands of years, we've known that the knowledge/thinking includes two forms: sensory (visual, imaginative, concrete) and rational (logical, theoretical, abstract). We've also known that these forms are inseparable, that they are mutually inclusive and support each other: Sensory thinking is impossible without logical forms just as rational thought is impossible without a certain sense images. This is an epistemological ABC. Any absolutization of o­ne of these forms at any time in the history of cognition has led to innumerable errors. o­nly conscious harmony provides the highest efficiency of knowledge. The cell of harmonious thinking combines and balances within itself both forms: the sensual and rational.

The ideal sense image of mutual inclusion would be symbolized by matryoshka dolls (nesting dolls), which include not o­nly the smaller within the bigger but the larger contains the smaller. Unfortunately, these matryoshkas do not exist yet and we do not have their visual images. Another perfect image of mutual inclusion for which we have a visual expression is the four superimposed circles (see Scheme-3), the measure of which each in other constantly changing from them extreme harmony to them extreme disharmony, in which they fall. The superimposed circles well illustrate the principle of "All are in All." (Other various forms of visual expression of mutual inclusion and its properties are detailed in our book (1999) [11, p. 46–57]). But this image is inconvenient to use, especially in pedagogic aspect because we cannot enter logical definitions into the circles.

For this purpose, the most suitable images are the rectangles (see model-3 above), which are partially overlapped and connected by the bundle of logical relations of the whole and its parts. This bundle of relations expresses the mutual inclusion of all the parts in the whole and are dialectic in various aspects as disclosed below.

The sequence of blocks-rectangles in this model is relative because any part can be considered as a whole if viewed from a different perspective of knowledge and vice versa. The rectangles allow writing of logical concepts o­n them. Therefore, thinking not in isolated concepts but in related elementary tetra-cells creates in principle a new type of human thought: tetranet harmonious thinking. o­nly such thinking is adequate to define and describe the complexity and dynamism of harmony. Using this cell of harmony and harmonious thinking is the first necessary sign for philosophical literacy and competency in the tetranet thinking, which is impossible without it. The ABC of Harmony is the first book of a systematic and consistent use of this thinking through the different and logical contents of tetra-cells.

8. Harmony – Diversity – Relations – Measure. Harmony in the cell is primarily found in the relationships, not in an object, and in its organization/structure and parts. However, o­nly diversity (the structure of the object in its parts) determines the harmony, its properties and organization. Without diversity, there is no harmony. But diversity can also be disharmonious. Hence, harmony of the relationship of diverse parts depends o­n the unity of those parts. We identified above that this relation differs such properties/qualities as a measure, coordination, consistency, limitation, consent, proportion, optimality, balance of the parts of a whole, both inside and outside, with the environment. o­nly these properties attached to the phenomenon as a whole the harmony, i.e. beauty, perfection, elegance, high quality, etc. Such concepts are synonymous for harmony. Their essence is expressed by the concept of measure, which is specified in the ABC of Harmony sociologically.

9. Measure – Limitation – Consent/Solidarity – Freedom. The first definition of harmony is a measure of some certain quantity of the qualitative parts in the whole. The measure requires that the parts be of a certain mutual limitation, which gives them the characteristics of coordination, proportion, optimality, beauty, perfection, elegance, high quality, and so o­n that lead to harmony. From this series of synonyms with minor nuances, we have chosen the term "coordination, consent, coherence" as the most suitable for scientific use. In society, this is most often expressed as "solidarity," which involves, in the opinion of the great French sociologist Emile Durkheim [16], brotherhood, humanism, justice, love and peace.

The greatest difficulty and objection is limitation, which is often viewed as the opposite of freedom. But concerns for freedom, in this case, are unfounded. The limitations of all phenomena in space, time, quantity, quality and hundreds of other parameters are a universal law. With regard to individual freedom, then, as we know, everyone's freedom is limited by the freedom of billions of others. This is also a universal law. When limitations go outside these natural limits and become coercion, this leads to the violence of freedom. When limitations go inside, and are knowingly and voluntarily accepted by the individual, the people (parts of society) live in harmony and true freedom is recognized as a necessity. A prime example is the voluntary renunciation by 40 American billionaires to give away part of their wealth. This is a real harmonic freedom of conscious self-limitation. In this case, the dangers to freedom not exist. o­n the contrary, freedom rises to the level of conscious harmony. Freedom, then, is a voluntary self-limitation for the sake of harmony and a consent to limitation by the parts. This is the definition of a harmonious civilization and the way of progress; it is a definition that chooses not to define freedom as unlimited industrial and individual permissiveness. The ABC of Harmony provides the necessary scientific basis for the development of a conscious harmonic freedom as voluntary self-limitations.

10. Cognition – Intuitive – Conscious – Thinking Cell. Any cognition, including knowledge of harmony, may be intuitive, spontaneous, conscious and purposeful. Intuitive knowledge is limited by sensory cognition and everyday concepts, devoid of deep philosophical and scientific penetration. Intuitive cognition, from which historically begins any knowledge and belief, precedes to conscious cognition and is limited by sensual knowledge, everyday concepts and beliefs, devoid of deep philosophical and scientific penetration. Knowledge of harmony begins also in ancient times but o­n an intuitive level.

Conscious knowledge, which often relies o­n the basis of intuition, is based o­n rational knowledge, deep philosophical and scientific understanding of the subject, its mutual inclusions as whole and its parts, and their tendency to harmony or disharmony. All of the preceding types of thought (monistic, dualistic, triadic, and their innumerable varieties) were, at best, intuitive forms of knowledge of harmony. They provided many intuitive samples of harmony from all spheres. However, in essence and in practice, they were disharmonious forms of thinking that led to self-destruction of their relevant societies and civilizations.

Tetrism and its cell of harmonious thinking are the first examples of conscious harmonic cognition and thinking in society. We do not find their mention in the history of knowledge and science but would be delighted if we could find at least o­ne. The ABC of Harmony, which is based o­n tetrism and its epistemological cell, is a tool for conscious harmonious thought and its purposeful application at all levels and in all parts of the world society. However, o­nce again, the conscious harmonious mind keeps all the positive from the intuitive knowledge of harmony. The first o­nly stands o­n the shoulders of the second, to consciously move away from disharmony to harmony, from intuitive to conscious harmony as the most appropriate and effective means for survival and sustainable development of mankind in the future. The conscious network structure of tetrathinking consistently and systematically engages in "repairing", that is, developing new research and refinement of each of its cells in visual ties with others. Anyone can improve any of its cells here in the present and add new o­nes. The ABC of Harmony is the first example of conscious harmonization of the theoretical diversity in the tetranet thinking o­n the basis of its cell. Of course, it organically includes itself, out of necessity, as well as elements of other styles of thinking, such as mono-, duo-, and so o­n.

The ABC of Harmony, as a coordinated, methodological unit of sensual and rational thought as well as intuitive and conscious, makes the epistemological basis for reconciliation, mutual complementation, and unity of science and religion/faith, as well as "the two cultures" of technical/scientific and humanities/arts (term of Charles Snow, 1959) in the spiritual culture of a harmonious civilization. Science and religion, just as science and arts, are necessary and, together, are sufficient for a complete cognition of harmony at its various levels: intuitive, conscious and sensual, and rational. Their philosophical reconciliation and unity in the knowledge of harmony is unfolded in many articles of this book.

11. Whole – Part – Mutual-inclusion – Dialectic. We emphasize the dialectical nature of a harmony cell. It is based o­n the dialectic of all relations of mutual inclusion listed above. The completeness of the dialectical relations covers all the diverse aspects of harmony. Harmony in relation is always by a natural or conscious limitation of the whole or parts in o­ne aspect or another without which the whole dies. The harmony dialectics is a dialectic of self-limitation of its parts and the whole, without which harmony is not clear. Therefore, without cognition of the dialectic of self-limitation and its measure, harmony remains unknown. Likewise, for knowledge of this dialectic, its separation and special notation are required, a condition that is achieved by its models. These express completeness of the dialectical relations of harmony. These relations are symbolized by the complex connecting lines and the overlap (mutual inclusion) of its units/blocks.

12. Dialectics – Harmony – Advantages – Limitations. Harmony and dialectic are inseparable. o­nly together, do they reinforce each other, while separately, each loses logical force and is distorted. It is impossible to recognize harmony and to deny dialectics. These things are incompatible. Without harmony, dialectics are clipped and transformed into an extreme, such as violence in Marx's eternal class struggle. Without dialectics, harmony is o­nly a nice intuitive symbol, devoid of the deep structure of internal relations and rational organization. Completeness, structure and organization of the dialectical relations of harmony are expressed in the complexity of lines in the tetrad cell/model of harmony. Therefore, o­nly in tetranet harmonious thinking can the dialectics find the most adequate form, the highest development and maximum efficiency in knowledge and use of harmony. The dialectics, in their deep nature and integrity, are intended for harmony, not violence, in which the ugly forms of disharmony appear, as they have in past history. The disharmonious dialectic of struggle (violence) of opposites in Marxism's triad thinking becomes, in tetranet thinking, into the dialectic of harmony of diversity, in which opposites are o­nly their particular case as the struggle between them.

However, it must be clearly understood that the dialectic of harmony is a very complicated subject of philosophical knowledge that no o­ne can know completely. Therefore, the dialectic of harmony is the most controversial and dynamic part of the cognition of harmony, which contains the eternal source of both positive continuous improvement of knowledge of harmony and negative errors, mistakes, confusion and misunderstanding of harmony in its various forms. Therefore, the reader of the ABC of Harmony should not look at it as an absolute truth in the determination of the dialectic of harmony; here, just as anywhere else, does not exist. However, do not neglect it for that reason because, without at least a very rough and relative representation of the dialectic of harmony, we cannot achieve its knowledge and application in specific events such as in the family, education, politics, economy, culture, and others. Any dialectic concentrates the philosophy but, as we know, does not give final answers. The dialectic o­nly raises and develops the eternal questions. Therefore, the ABC of Harmony's coauthors do not claim that they have presented the absolute philosophical truth here. Yet, they do profess that they are looking for that truth while deliberately limiting themselves to the relative knowledge of today regarding the basic elements of harmony, which today are the most perfect.

13. Philosophy of harmony – Cell – Sociology of Harmony – Harmonious Social Thinking. Social harmony is the subject of the ABC of Harmony. It is not at the level of philosophical and sociological thought and social cognition. We need to move to that level of thinking, keeping all the achievements of philosophical methodology and using them. This is the transition from the abstract to the concrete. The philosophical and dialectical cell of harmony at this level receives a sociological concretization through filling its blocks by social content and meaning. Social concretization of the blocks provides social concretization of their relations in the sociological cell of harmony. A lot of such cells, presented in the following pages of the ABC of Harmony, are creating a network of sociological tetranet harmonious thinking of social harmony in its various forms.

14. Cognition – Harmony ABC – Empirical – Theoretical. Tetrasociology as the science of social harmony and harmonious civilization, is the basis o­n which the ABC of Harmony was born to fully meet the most important sociological demand that theoretical conclusions should be supported by empirical facts. In the course of the ABC's exposition, we will presented many empirical facts. o­n the other hand, a special theoretical paradigm requires specific empirical research. Theoretical tetrathinking requires an appropriate empirical base, which we call tetraempirics. Some of these studies, such as empirical studies of the four spheral classes of Russia population, have been conducted [9, 69–77]. However, most of these studies, in view of their complexity and laboriousness, await later time. The programs of some of them are represented in the GHA books [3, 76–79, etc.]. However, we must remember that a full empirical base cannot be o­nly about o­ne theory. o­n the other hand, science knows many examples of "pure" theory have led to enormous practical discoveries. These forms of knowledge, like others, are mutually dependent and inclusionary, each represents its own value, but o­nly through a special effectiveness do they achieve harmony together; that completeness requires an alphabet of language, an ABC. But we must not forget that, in it, there remains many questions and hypotheses.

15. ABC of Harmony – Harmonious Thinking – Harmonious Human – Harmonious Civilization Humanism. The year 1990 begins a landmark historic shift in mankind's civilization and existence from degenerating industriadism, which is unable to solve the escalating global problem and is dying under its own growing pressure, to an emergence in its bosom of harmonism (harmonious civilization), which is an evolutional, fundamental change in the way of human life in all its spheres. The spiritual dimension in this process is initial. It begins with the formation of the ABC, harmonious thinking, the harmonious human and civilization. Harmonious human – homo harmonicus –is the human of holistic harmonious development of all its four spheres, without humiliation and oppression of any of them in him and in his society. His integrity and completeness define his enthusiasm about which Anthony Shaftesbury wrote [15]. Enthusiasm, according to Max Scheler, is a sign of men of genius [35]. Such are people of harmonious civilization; such is its harmonious person. This person is deprived of bad inclinations to absolutize, as in the past, o­ne of the spheres, however important it may seem, be it economics or politics, but acknowledging o­nly equal necessity and sufficiency of all four spheres of society and the individual. This will provide an equal and higher dignity of every person and the supreme humanism of a new civilization. But to achieve humanism, high harmonic dignity, integrity and completeness of the human manifestations in all its internal and external spheres is impossible without the ABC of Harmony, which opens before everyone a conscious path to them.

The moral essence of the common good and the humanism of harmony is natural, as is natural the identity of harmony, beauty and morality that was established three centuries ago by the great English philosopher Anthony Shaftesbury [15]. The ABC of Harmony coauthors made enthusiastically this ethical choice as did Shaftesbury who made this choice much earlier than we [15]. Each of the ABC of Harmony authors may, perhaps, enthusiastically subscribe to the words, "I am spiritual solidary in harmony with each," that is the ABC supreme humanism, its philosophy and thinking.

Such is, in general, the basic philosophical dimensions of harmonious thinking in the ABC of Harmony.

The ABC of Harmony, Part I, was edited by American writer Robert M. Weir,

January 1–8, 2012

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