Greetings from Independent Lithuania!

The conception boils down to this. First of all I would like to point out that a more objective way to solve any problem is that which is based on a certain system. The system ensures a wider view of the surrounding phenomena, grasps interrelations among them, and, naturally, its decisions are far more effective than separate suggestions.

Astronomy, physics, chemistry and other sciences confirm that laws according to which nature develops are universal. Humankind emerged as a consequence of man's - who is nature's inseparable part - further development. Therefore, laws according to which both the society and nature develop are the same. Different is only the subject of investigation of astronomy, physics, chemistry and humankind - the least constituent part (planet, atom, molecule and man) and the regularities.

For the sake of evidence, problems of the society's economic development might be compared to analogous phenomena taking place in nature. For example, from nuclear physics we know that according to a certain law huge amounts of energy are released when the least free particle of material known so far - a neutron - is affected so that it gets activated.

Within the context of phenomena taking place in the society, this might be related to a nation's or state's "economic miracle". And it is nothing else but the regular activity phenomenon of man, the least particle of the society - its subject - depicted vividly. That is why in solving the society's global problems the main trend is research into the regularities of man's labour activity and conditions ensuring juridical background for its realization on the basis of social organization - the state. In order to go deeper into this, the following questions must be answered: what hindered man from becoming an active member of the socialist community; what is condusive to man's greater activity; how this process can be managed and what conditions should be created for that?

And now I would like to touch upon all these aspects in more detail.

In the Soviet Union and its satelites man from being active was prevented by gigantomania, i. e. the indentification of regularities of the society or its part - a group or collective - with the regularities of the society's subject - man - as well as disregard displayed towards them. At this point economic financing, i.e. the distribution of material values, may be analysed. It was (and now is too) orientated at collectives, teams, shops, factories, institutes, collective farms, etc. Man just performed the role of a mechanic labour force piece. Such policy levelled those who worked and those who did not. That resulted in a reduction of the worker's initiative. In a global sense, this was manifest in an economic failure of the whole state. And that was as if looking for a way to "nuclear energy" by means of a "molecule-level reaction".

That is how the way to everybody's prosperity - communism - was paved.

On the other hand, ancient philosophers of the East who wrote in Sanskrit 2,000 years ago visualized man as a horse-driven war cart. The cart symbolised man's body; the horses - feelings and meant action, activity; the carter - intellect, driving the cart in the right direction (moral norms). That meant the inseparability, unanimity of man's feelings, body and intellect as well as the destination of each of them. Therefore, the relationship of feelings and man does not contradict modern medicine and psychology. For example, when depression or apathy is over, natural man's feelings are restored, and, as a result, passiveness gives way to activeness and vigour. What lies behind this phenomenon?

Feelings evoking man's activeness were formed in the course of man's - homo sapiens - evolution and the development of civilization, with collective links among people becoming stronger in the struggle against unchangeable laws of nature. For example, in wild nature only those individs of primitive man and their groups would survive who would rely upon compassion for the old and weak, shrewdness, fierce struggle for each member of the tribe, knowledge, a private initiative in storing up food and other reserves, physical strength, ability to relax after stresses and cares, welfare of the tribe, etc. And it is due to man's memory that for centuries the ancestors' experience was passed over to the coming generations.

In the course of many years, all this got transformed into the very organism of man, acquiring a refreshing and activating shape - feelings. Therefore, feelings might be looked upon as a regular activity evoking phenomenon in the society. Today it might embrace spirituality and compassion, justice and accuracy, patriotism (which might be of a huge diapason: that of a nation, city, firm, etc., although resting on the nation's history), the private owner, thirst for knowledge and joy of knowledge, sports, music, art, sex, family, etc. Therefore, in my opinion, a future flourishing society is, first and foremost, a society consisting of people with active life stand, resting on the experience of millions-year- long man's evolution. If my oponents asked "What for should we look into past?", I would like to remind them of an ancient Latin saying that future lies in the past.

In order that each energy releasing process performed creative work, it should be managed. For example, manageable nuclear energy means a creative peaceful atom, whereas the unmanageable one is equal to huge destructive force.

In an embryonic state of civilization, feelings became ever more managed by man, earmarking the society's energy rather to creative than destructive work. Since of old, the role of the society's polarisation towards creating values was performed by religion, resting on universal moral laws based on love.

But after deformations took place in the systems of a number of states, religion was to a certain extent or altogether prohibited. Therefore, an actual danger emerged to spirituality, compassion and justice; patriotic feelings forced their way as hatred and genocide in regard to other nations (fascism and stalinism raged), social inequality and exploitation emerged, scientific knowledge started serving the purposes of war anc the extermination of people. Decay of the family, abnormalities, prostitution, narcomania and hard drinking have become nothing out of the ordinary, destroying nations both spiritually and physically "Strong" power did everything to prever the fire from spreading instead of using it as a source of warmth: any manifestation of patriotism was labelled as nationalism, each private proprietor - an exploitator, etc. Therefore, I would have thought that the genuine pre-condition of freedom, democracy and getting rid from stagnation is universal interestedness in the revival of morals. Natural man's feeling should continue to exist and serve creation.

And the chief condition ensuring the manifestation of the genuine subject's regularities is that of freedom.

The subject of humankind of the whole world are nations. A nation is that part of humankind which, having formed on the basis of given geographic and historic conditions, is most suitable for an individual citizen to identify himself or herself with. That is why man is the subject not of all humankind, but of a nation only. Consequently, humankind's development and wellbeing boils down to an all-round flourishing of separate nations. An individual can contribute to humankind's progress through his or her nation working for its benefit. Depending on the nation's state, this patriotic feeling inherent in man's genes may outpour either into muttithousand rallies and actions of protest or active creative work. Therefore, so vitally important for each nation is its Independence. Economic independence is not shutting behind closed doors. It is only the breach of unprofitable ties and the establishment of free beneficial ones on the basis of contractual agreements. The empire usually tries to choke the freedom of nations and thereby hinders the whole humankind's progress.

Like a nation within humankind's context, so is man-within his or her nation's context. Making man free is as an important condition as the nation's freedom and independence to humankind. The most influential element in this respect is the system of ownership relations within the state. Each citizen of the state should enjoy the same conditions of lasting freedom encouraging him or her to work not only for the benefit of the nation, but the family, the offsprings and their future too. Conditions ensuring the continuity of this freedom are constitutional guarantees of man's private ownership. Therefore, the privatisation of production, i.e. its humanization, is the first condition for the state's economic development (this is confirmed by the experience of not only Western, but Eastern states too).

According to that, collective ownership should exist on the basis of the interests of private ownership: to perform beneficial common functions without destroying private property as the basis of such collective links. Otherwise the feeling of a master - private proprietor - is lost. With mounting competition, such unification among private producers will be inevitable.

Nature offers quite a few examples when efforts are rallied to fight against a common enemy or bad external conditions, the aim being not the abandoning but the preserving of identity and uniqueness. In other words, the "genuine" collective ownership makes not a person but a whole collective the subject of the community or a nation. In that case, according to the objective and subjective regularities already analysed, the collective's activity is less efficient than that of individuals - genuine subjects of the society.

Quite a different matter is, for example, with the state or municipality ownership. These forms of ownership are based on patriotic feelings of -a city or a nation, therefore, are most suitable for historical, nature protection or some other objects. It is my deepest belief that one of the most effective and, by the way , humane ownership forms in production of the future might also be cooperatives. Voluntary cooperatives of the Independent Lithuanian State (1918-1940) might serve as an example of their correct structure. In my opinion, the same condition is as much vitally important for shareholder property too. In order to ensure at least an abstract influence of shares as private property on production, it is necessary that only the people working at an enterprise could buy its shares. Within this context, most efficient would be registered shares distributed according to the principle "Who doesn't work that doesn't eat". This fact is testified to by the experience accumulated in this field by the USA.

Here we could single out two qualitatively different types of enterprises with registered shareholder property: first, with shares proportionally distributed among the workers, with the enterprise enjoying the highest labour efficiency (the so-called progressive cooperatives and cooperations); second, when the package of shares (50 per cent + 1. share) is in the hands of one person, with the rest equally distributed among the workers.

According to the position of economic development, the most effective means to reduce social inequality are charity organizations and various voluntary donation funds. State subsidies serving this purpose result only in an increase of the state budget, at the same time restricting and ruining free economic development. This negative tendency is characteristic of certain socialdemocratic possessions in West European countries. Progressive deductions might serve only as a temporary measure to manage the economy, with the aim of combating monopolies.

Science is searching for truth. And truth is the goal of only those personalities which seek high spiritual values. Therefore , truth and science will flourish only there where care will be taken not of better science financing, but of high spiritual values (Independent Lithuania, for example). As the experience of highly developed countries shows, at first science cannot become an enterprise yielding big profits - it will always need an economic help on the part of humankind. Here mention should be made of only those branches of science which need big material resources and have to pay off in a short span of time. By the way, we should also remember the Japanese who despite big debts buy the latest say in science ensuring the application of advanced technologies. It has already been proved that capital investment into intellectual work yields 30 times as big profits as that made into physical work.

Given democracy, each progressive idea should peacefully influence the gradual development of the old - hackneyed - one. To this end, a free dialog among various independent stands is needed. Therefore, with the help of free elections and mass media, it is necessary to make effective use of multiparty political system. In my opinion, the abundance of political parties testifies to the society's attention to the problems which need to be solved as well as is condusive to accelerated development of the scientific, economic and cultural thought. With the solution of the society's chief problems, two dominating parties should be left: proposition and opposition (England, the USA and some other countries).