The Soviet man was free. current man is a slave

: "The USSR was bad not for things and not for salaries".
I'll tell you that the USSR was great. Yes, there were mistakes and inaccuracies that needed and could be corrected. But which fit perfectly into the goodness of the USSR. The Soviet man was not literally a slave - he was free in the broadest sense of the word: he did not depend on things, did not depend on the employer, did not depend on whether or not he owned housing.

And now a person is a slave: a slave of a "mortgage", a slave of savings (if he has any) and real estate, a credit slave, etc. Material fetters are tied hand and foot. He is like a goat tied to a peg, which cannot move away from him further than the length of the belt.

In the USSR it was impossible to "lose EVERYTHING". This opportunity has now been provided.
Russian people have always sought freedom and have found freedom. Now he doesn't have it.

P.S.
I just found excellent material from a friend, in particular, characterizing the aspirations Soviet state about being Soviet man, regarding his release for (no matter how pathetic it may sound) all-round creative development.

"In work" Economic problems socialism in the USSR"(1952) I. Stalin as the third point of an indispensable preliminary condition for the transition from socialism to communism, writes the following:

3. It is necessary, thirdly, to achieve such a cultural growth of society that would provide all members of society comprehensive development their physical and mental abilities so that members of society have the opportunity to receive an education sufficient to become active workers community development so that they have the opportunity to freely choose a profession, and not be chained for life, due to the existing division of labor, to any one profession.
What is required for this?

It would be wrong to think that such a serious cultural growth of the members of society can be achieved without serious changes in the present state of work. To do this, it is necessary first of all to reduce the working day to at least 6, and then to 5 hours. This is to ensure that members of the society have enough free time to receive a comprehensive education. To this end, it is necessary, further, to introduce compulsory polytechnic education, which is necessary for the members of society to have the opportunity to freely choose a profession and not be chained for life to any one profession. For this, it is necessary, further, to radically improve living conditions and to raise the real wages of workers and employees at least twice, if not more, both by a direct increase in money wages and, especially, by a further systematic reduction in the prices of consumer goods.

These are the basic conditions for preparing the transition to communism.
Only after the fulfillment of all these preliminary conditions, taken together, can one hope that labor will be transformed in the eyes of the members of society from a burden “into the first necessity of life” (Marx), that “labor will turn from a heavy burden into pleasure” (Engels), that public property will be regarded by all members of society as an unshakable and inviolable basis for the existence of society.

Here is another facet of true freedom. Let us not have time to reach this edge. Until we did.
"Freedom", understood as the freedom to choose between "adidas" and "walker" - petty dreams little man. dreams Akaky Akakievich.

P.P.S.
27.03.16
But what comes freedom in the understanding of the consumer. It comes not just in thoughts, but is already entering the rails of implementation. I am sure that the majority of opponents are in favor. Even taking motivation into account:
" Human rights organizations, along with African liberals, advocate for the legalization of early abortions. The microbiologist writes that this is necessary for the preparation of expensive anti-aging creams from unborn children.
(fully.

6. The slavery of man to himself and the seduction of individualism

The final truth about the slavery of man is that man is a slave to himself. He falls into slavery to the objective world, but this is slavery to his own exteriorizations. Man is in bondage to various kinds of idols, but these are idols created by him. A person is always a slave of what is, as it were, outside him, what is alienated from him, but the source of slavery is internal. The struggle between freedom and slavery is played out in the external, objectified, exteriorized world. But from an existential point of view, this is an internal spiritual struggle. This follows from the fact that man is a microcosm. In the universal, contained in the individual, there is a struggle between freedom and slavery, and this struggle is projected into the objective world. Man's slavery consists not only in the fact that an external force enslaves him, but even deeper, in the fact that he agrees to be a slave, that he slavishly accepts the action of the force that enslaves him. Slavery is characterized as the social position of people in the objective world. So, for example, in totalitarian state all people are slaves. But this is not the final truth of the phenomenology of slavery. It has already been said that slavery is first of all a structure of consciousness and a certain kind of objective structure of consciousness. "Consciousness" determines "being", and only in the secondary process does "consciousness" fall into slavery to "being". Slave society is a product of man's inner slavery. Man lives in the grip of an illusion that is so strong that it appears to be normal consciousness. This illusion is expressed in the ordinary consciousness that a person is in bondage to external force while he is in bondage to himself. The illusion of consciousness is different from the one exposed by Marx and Freud. A person slavishly defines his attitude to the "not-I" primarily because he slavishly determines his attitude to the "I". From this it does not follow at all that slave social philosophy, according to which a person must endure external social slavery and only internally liberate himself. This is a completely false understanding of the relationship between "internal" and "external". Internal liberation certainly requires external liberation, the destruction of slavish dependence on social tyranny. A free man cannot tolerate social slavery, but he remains free in spirit even if he is unable to overcome external, social slavery. This is a struggle that can be very difficult and lengthy. Freedom presupposes resistance to be overcome.

Egocentrism is the original sin of man, violation true attitude between the "I" and its other, God, the world with people, between the individual and the universe. Egocentrism is an illusory, perverted universalism. It gives a false perspective on the world and on every reality in the world, there is a loss of the ability to truly perceive realities. The egocentric is in the grip of objectification, which he wants to turn into an instrument of self-affirmation, and this is the most dependent being, who is in eternal slavery. Hidden here the greatest secret human existence. Man is a slave of the surrounding external world, because he is a slave of himself, his egocentrism. Man slavishly submits to external slavery emanating from the object, precisely because he egocentrically asserts himself. Egocentrics are usually conformists. He who is a slave to himself loses himself. Slavery is opposed to personality, but egocentrism is the corruption of personality. Man's slavery to himself is not only slavery to his lower, animal nature. This is a crude form of egocentrism. Man is also a slave to his sublime nature, and this is much more important and more restless. A person is a slave to his refined "I", an animal that has departed very much from the "I", he is a slave to his higher ideas, higher feelings, his talents. A person may not notice at all, may not be aware that he and highest values turns it into an instrument of egocentric self-affirmation. Fanaticism is precisely this kind of egocentric self-affirmation. Spiritual life books teach that humility can turn into greatest pride. There is nothing more hopeless than the pride of the humble. The type of Pharisee is the type of person whose devotion to the law of goodness and purity, to a lofty idea, has turned into egocentric self-affirmation and complacency. Even holiness can turn into a form of egocentrism and self-affirmation and become false holiness. Sublime ideal egocentrism is always idolatry and a false attitude towards ideas, replacing the attitude towards the living God. All forms of egocentrism, from the lowest to the most exalted, always mean the slavery of man, the slavery of man to himself, and through this the slavery of the surrounding world. The egocentric is an enslaved and enslaving being. There is an enslaving dialectic of ideas in human existence; this is an existential dialectic, not a logical one. There is nothing scarier than a man, obsessed with false ideas and self-affirming on the basis of these ideas, this is a tyrant of himself and other people. This tyranny of ideas can become the basis of the state and social order. religious, national, social ideas can play such a role of enslavers, equally reactionary and revolutionary ideas. in a strange way ideas enter the service of egocentric instincts, and egocentric instincts are placed at the service of ideas that trample on man. And slavery internal and external always triumphs. The egocentric always falls into the power of objectification. The egocentric, who considers the world as his means, is always thrown into the external world and depends on it. But more often than not, man's slavery to himself takes the form of the seduction of individualism.

Individualism is a complex phenomenon that cannot be simply assessed. Individualism can have both positive and negative meaning. Often individualism is called personalism, due to terminological inaccuracies. A person is called an individualist by character or because he is independent, original, free in his judgments, does not mix with environment and rises above it, or because he is isolated in himself, unable to communicate, despises people, self-centered. But in the strict sense of the word, individualism comes from the word "individual" and not "personality." The affirmation of the supreme value of the individual, the protection of his freedom and the right to realize life's opportunities, his striving for completeness is not individualism. Enough has been said about the difference between the individual and the person. Ibsen's "Peer Gynt" reveals the brilliant existential dialectic of individualism. Ibsen poses the problem, what does it mean to be oneself, to be true to oneself? Peer Gynt wanted to be himself, to be an original individual, and he completely lost and ruined his personality. He was just a slave to himself. Aesthetic individualism of the cultural elite, which is revealed in modern novel, there is the disintegration of the personality, the disintegration of the integral personality into broken states and the slavery of man to these broken states of his. Personality is internal integrity and unity, self-mastery, victory over slavery. The decomposition of personality is the disintegration into separate self-affirming intellectual, emotional, sensual elements. The human heart center is decomposing. Only spirituality maintains the unity of spiritual life and creates personality. A person falls into the most diverse forms of slavery, when he can oppose the enslaving force only broken elements, and not a whole personality. The inner source of man's slavery is connected with the autonomy of the torn parts of man, with the loss of the inner center. A person torn to pieces easily succumbs to the affect of fear, and fear is what most of all keeps a person in bondage. Fear is conquered by a holistic, centralized personality, a tense experience of the dignity of the personality; it cannot be overcome by the intellectual, emotional, sensual elements of a person. Personality is a whole, while the objectified world opposed to it is partial. But to be conscious of oneself as a whole, opposing the objectified world from all sides, can only be an integral personality, an image of higher being. Man's slavery to himself, which makes him a slave of the "not-I," always signifies fragmentation and fragmentation. Every obsession, whether low passion or lofty idea, means loss spiritual center person. The old atomistic theory of psychic life is false, which derives the unity of the psychic process from a special kind of psychic chemistry. The unity of the psychic process is relative and easily overturned. The active spiritual principle synthesizes and leads to the unity of the mental process. This is the development of personality. It is not the idea of ​​the soul that is of central importance, but the idea whole person, embracing the spiritual, mental and bodily beginning. A tense vital process can destroy the personality. The will to power is dangerous not only for those to whom it is directed, but also for the very subject of this will, it acts destructively and enslaves a person who has allowed himself to this obsession with the will to power. In Nietzsche, truth is created by a vital process, the will to power. But this is the most anti-personalist point of view. The will to power makes it impossible to know the truth. Truth renders no service to those striving for power, that is, for enslavement. In the will to power, centrifugal forces operate in man, an inability to control oneself and resist the power of the objective world is revealed. Slavery to oneself and slavery to the objective world are one and the same slavery. The desire for dominance, for power, for success, for glory, for the enjoyment of life is always slavery, a servile attitude towards oneself and a servile attitude towards the world, which has become the object of desire, lust. The lust for power is a servile instinct.

One of the human illusions is the certainty that individualism is the opposite individual person and his freedom to the world around him, always striving to rape him. In reality, individualism is an objectification and is associated with the exteriorization of human existence. It is very hidden and not immediately visible. The individual is part of society, part of the race, part of the world. Individualism is the isolation of the part from the whole, or the rebellion of the part against the whole. But to be a part of some whole, even if you rebel against this whole, means already to be exteriorized. Only in the world of objectification, that is, in the world of alienation, impersonality, and determinism, does the relation of part and whole exist that is found in individualism. The individualist isolates himself and asserts himself in relation to the universe, he perceives the universe solely as a violence against him. IN in a certain sense there is individualism back side collectivism. The refined individualism of modern times, which, however, has become very old, individualism, coming from Petrarch and the Renaissance, was an escape from the world and society to oneself, to one's own soul, into lyrics, poetry, music. soul life of a person was greatly enriched, but the processes of dissociation of the personality were also being prepared. Personalism is completely different. Personality includes the universe, but this inclusion of the universe occurs not on the plane of objectivity, but on the plane of subjectivity, i.e., existentiality. The individual recognizes himself rooted in the realm of freedom, that is, in the realm of the spirit, and from there he draws his strength for struggle and activity. This is what it means to be a person, to be free. The individualist, in essence, is rooted in the objectified world, social and natural, and with this rootedness he wants to isolate himself and oppose himself to the world to which he belongs. The individualist is, in essence, a socialized person, but who experiences this socialization as violence, suffers from it, isolates himself and revolts helplessly. This is the paradox of individualism. For example, false individualism is found in a liberal social order. In this system, which was actually a capitalist system, the individual was crushed by the play of economic forces and interests, he was crushed himself and crushed others. Personalism has a communitarian tendency, it wants to establish fraternal relations between people. individualism in social life establishes wolf relations between people. It's great that the great creative people in essence, they were never individualists. They were lonely and unrecognized, they were in sharp conflict with the environment, with established collective opinions and judgments. But they were always conscious of their call to service, they had a universal mission. There is nothing more false than the consciousness of one's gift, one's genius, as a privilege and as a justification for individualistic isolation. There are two different types loneliness - loneliness creative personality, experiencing a conflict of internal universalism with objectified universalism, and the loneliness of an individualist who opposes this objectified universalism, to which he, in essence, belongs, his emptiness and impotence. There is the loneliness of inner fullness and the loneliness of inner emptiness. There is the loneliness of heroism and the loneliness of defeat, loneliness as strength and loneliness as impotence. Loneliness, which finds only passive aesthetic consolation, usually belongs to the second type. Leo Tolstoy felt very lonely, lonely even among his followers, but he belonged to the first type. All prophetic loneliness belongs to the first type. It is striking that the loneliness and alienation characteristic of the individualist usually lead to submission to false generalities. An individualist very easily becomes a conformist and submits to an alien world, to which he cannot oppose anything. Examples of this are given in revolutions and counter-revolutions, in totalitarian states. The individualist is a slave to himself, he is seduced by the slavery of his own "I", and therefore he cannot resist the slavery that comes from the "not-I". Personality, on the other hand, is liberation both from the slavery of the “I” and from the slavery of the “not-I”. A person is always a slave of the “not-I” through the “I”, through the state in which the “I” is. The enslaving power of the objective world can make a person a martyr, but cannot make him a conformist. Conformity, which is a form of slavery, always uses one or another temptation and human instincts, one or another enslavement of one's own "I".

Jung sets two psychological type– interverted, facing inward, and extroverted, facing outward. This distinction is relative and arbitrary, like all classifications. In fact, in the same person there can be both interversion and extroversion. But now I'm interested in another question. To what extent can intervertedness mean egocentrism, and extervertedness can mean alienation and exteriorization? Perverted, i.e., having lost personality, intervertedness is egocentrism, and perverted extravertedness is alienation and exteriorization. But interversion itself can mean a deepening into oneself, into a spiritual world how extroversion can mean creative activity directed at the world and people. Extroversion can also mean throwing human existence outward and means objectification. This objectification is created by a certain orientation of the subject. It is remarkable that the slavery of a person can equally be the result of the fact that a person is exclusively absorbed in his “I” and is focused on his states, not noticing the world and people, and the fact that a person is thrown exclusively outside, into the objectivity of the world and loses consciousness of his “I” . Both are the result of a gap between the subjective and the objective. The "objective" either completely absorbs and enslaves human subjectivity, or causes repulsion and disgust, isolating and enclosing human subjectivity in itself. But this alienation, the exteriorization of the object in relation to the subject, is what I call objectification. Absorbed exclusively by its "I", the subject is a slave, like a slave, the subject, wholly thrown into the object. In both cases, the personality is decomposing or it has not yet been formed. At the primary stages of civilization, the ejection of the subject into the object prevails, in social group, on Wednesday, in the clan, on the heights of civilizations, the preoccupation of the subject with his "I" prevails. But at the heights of civilization there is also a return to the primitive horde. A free personality is a rare flower of world life. The vast majority of people do not consist of personalities; the personality of this majority is either still in potency or is already decaying. Individualism does not at all mean that the personality rises, or does it mean only as a result of an inaccurate use of words. Individualism is a naturalistic philosophy, while personalism is a philosophy of the spirit. The liberation of man from slavery to the world, from his enslavement by external forces, is liberation from slavery to himself, from the enslaving forces of his "I", i.e., from egocentrism. Man must at once be spiritually interverted, internalized and extroverted, in creative activity out to the world and people.