GLOBALIZATION MANIFESTO

This is equally referred to all sciences, including political science, which today came into collision with a necessity of working out of the suggestions and recommendations on the most topical section of modern politics- the Problem of Globalization. It is a separate question, as to how effective these suggestions and recommendations can be, but to the degree of their possibility' is the question of political science, as well as the degree of their comprehension and validity- is the question of different sciences. And all together are the questions of History science. The basic questions are formulated clearly and distinctly: is the problem of globalization -new, or is it only its modern form, that is new. And if it is not- then what were the results of former occasions and why and how they can be used in new conditions. Separate results may depend on a greater or lesser development of one or another science and especially on its applicability, but most of all they will be determined by political decisions. The productivity of these decisions will be greater, the more they will be supported by scientific methodologies and special methods. That meaning, that the set of the optimum political decisions depends on the clearness and preciseness of the definitions of the basic constituents- the old and the new ones- of the problem of globalization: at availability of the political will, that will give the opportunity to choose the coordinated algorithms of branch decisions for different regions- ideological, economical, cultural.

The main problem of the humanity consists in the division of the world into the rich and the poor, That is the reason, why it remains topical, for description of globalization in three basic spheres of conclusions of the History science: when and how were formed the Elites and Non-elites, which had secured the privileges in production and distribution; what was the nature of the altering historical forms of political and social institutions, serving such consolidation before and during the formation of the most ancient states and their position in the modern ones; where and how were formed the ideologies, including religious ideologies, which, together with the division of the world into separate states, had divided the mankind through the world and regional religious systems, and what are the opportunities to break down the interstate and inter religious disconnection, laid in their very nature and forms.

All forms of disconnection have ancient history and very often the nature of these forms is uniform, but it is always expressed through ideological, economical and cultural ways. Moreover, it is understood differently in various social groups: elites and non- elites have had a point of view of their own at it, alike in many points inside of these groups, irrespective of the geography and race. The most radical forms of the division of ancient epochs are based on religious ideologies, with which the Elites have substantiate the qualifications of the "good" and the "evil", adapting to them the ideas of "the truth" and "untruth" according to their interests. Combinations with the forms of Belief sanctified the ideas, thus preparing their instrumentation for the exercising of Justice in the interests of stability inside of their communities. Elites of which transferred social strain between the rich and poor outside their own societies, and preparing political and economical resources for the extension of the formed social hierarchies at the expense of she neighbors. Wars, including wars in the name of the true faith, were the most widespread ways of solving the problem.

But the most radical forms of the division were worked out by the elites in the 19-20th centuries of the new era - and exactly during these two centuries they tied up the world with the achievements in science, economy and politics as never before. The achievements didn't take away the problem of the rich and the poor, but presented it to the humanity as a universal and practical problem, never before looked upon as universal and inevitable. The scales and significance of its components have never before seemed quite connected even in the conditionally close religions of the world. Therefore the offered decisions even theoretically have been remaining regional.

"The capitalist paradise"- "the communist paradise" present the last claim for solution of a problem, but still they just carry on the opposition of the rich and the poor in the "separately taken" states, in "separate" groups of countries, continents or hemispheres. The second thousand years completed our era with a global division of the civilization into the East and West, which leaves outside another large segment of mankind- the countries of the "third world"? Along with this division of the world into three levels of richness and poorness the humankind entered the third thousand years: the West is an embodied prosperity, the East represents a frontier position between the rich and the poor, and "the third world"-poverty. And taking into consideration the fact, that many people understand, how interconnected the world is, the methodology of solving the problem of the rich and the poor remains unchanged, therefore the tradition of solving it for oneself and, if it is possible, at the expense of others remains stable.

However, after the collapse of the communist system and disintegration of the socialist camp, the scientific and theoretical basis for the solution of the problem has simplified at the expense of the flop of the communist theory. But its historical bases in their significant part remain true, that's why, just like the bases of former doctrines, they will be reworked and brought into the unifying ideology of globalization, leaving the stereotypes as formal examples of intermediate disintegrating stages of ascent- being separately "the only true" hegemonic doctrines of their epochs- to the global ideology. It is being revealed only now, when it was found out, that the theories, aspiring to be true, clear and distinct, also forming on the base of historical data and with use of social Utopias of the ancient and medieval times, are insufficient for the epoch of globalization.

All these gives evidence to the still unshaken basis of the historical opposition of the rich and the poor- still universal. That's why it is in order, that after the collapse of the last communist Utopia it passed on to the new epoch of History. It is distinguished by the understanding of the fact, that the solution of the problem of the rich and the poor is impossible either in some "separately taken state", in "separate unions of states", or in unions of the East and the West. And this is the beginning of the new thinking of the new era- it is the result of a historical selection of various theories and ideologies, corresponding with the stages of the human progress, not always ascending, but always multiplying the historical experience, and thanks to this, the mankind has matured for an intelligent entry into the Process of Globalization.

But any comprehension is an ideology, and that puts us in front of the necessity of the Globalization Ideology, not rejecting all the former ideologies, but systematizing the historical projections of their universal structures and regulations.

Neither the ideologies of the past, nor the modern ones give us an integrated systematic vision of the past and modern epochs, for they are not supported by any concrete historical evidences of the interconnection of these ideologies with the eventual and chronological interconnection of the social history of all civilizations from ancient times to our days. The last one and a half centuries showed us again the shocking practical results, always following the definitions of the dividing ideologies: from the times various religions were under formation up to the moment, when the world was divided by Marx's doctrine- the history represents only a succession of catastrophic and stabilized periods. There's no doubt in their cause and consequence connection? But it is not as obvious as the "eternal problem" of the Rich and the Poor. Notwithstanding its obviousness, the problem is not really eternal, for there must have been time when it didn't exist. Or, to be more exact, there weren't reasons for it to be considered: no prerequisites - no ideology of "rich and poor".

But the modern world keeps multiplying the reasons for the most radical ideologies, as the problem of "the rich and the poor" - developing not only inside of the countries: nowadays the countries themselves are divided into the rich and the poor. Now even the geographical notions, such as "south or north" arc included in the political- economical vocabulary, but it could only develop on the interconnection of the same historical basis. That is why their general contour is expressed in the same way- through the natural and climatic component. Historically that means, that the initial era of the humanity was progressing in the warm geographical zones of the earth and the expansion of the occupied territories is connected with the development of technological innovations, determining the changes in social character and ideology. In other words, even at that time definitely existed some forms of inequality, at least sexual, age and power inequality, but the problem of the Rich and the Poor- since it came to such interpretation- was initially solved at the expense of the external resources: by simply settling on unoccupied lands, which were sufficient. This alone seems reasonable enough for us to consider the anthropological and social genesis) epoch the beginning of the globalization process in the most general historical sense.

The present basis, presented in the problems of nowadays relations between the Richness and Poverty, is distinguished by a large variety and changeability, always surpassing forms and levels of comprehension of their historical dynamics. Though it is admitted, that the North means well developed countries, suffering from industrial development, while the South mostly means the countries, suffering from their industrial backwardness, but still this is the only expression of the expanding comprehension of "the Rich and the Poor" problem, which stimulates the political will to the search of the common decisions (solutions).

These technological achievements made the Indo-Europeans the leaders of the ancient globalization: dating from the third thousand years and up to the new era the general history of the Indo-Europeans' community enters its latest stage (period), and in the second thousand years settles its last enclave - the moment of disintegration of the Aryan, Greek and Armenian units. The main ideological opposition to this epoch of Indo-European migrants is represented by the anthology? It is the time of division into the Rich and the Poor, the Good and the Evil, the Truth and the Lie become opposed. The Indo-European philosophy and the Monotheism became the crown of the intellectual activity of the epoch. This process came into the second thousand years before the new era as a historical boundary, which became a starting point to the division of the world (by the religious sign) in accordance with the religious views: up to that time the Indo-European migrants spread polytheism over the Europe and Asia and consolidated the statuses of military and clergy elites; from that time on the ideology of monotheism was being worked out- the settlers of that epoch attain the status of the regional elites? And consolidate it with a new ideology of monotheism.

Indo-European migrations of the forth-second thousand years before the new era (put a basis) to the history of Civilization, the (mastering) of a horse-into the harness- spread the process all over the Europe and Asia; all the early elites of Nile and Mesopotamia, the Balkans and Apennines, (Indo-Lankan), Chinese and Japanese formations of that epoch were of Indo- European origin. Therefore (that's why) the Indo- European social and hierarchical tradition can be seen in all ancient Eurasian civilizations and in all Eurasian religious ideologies- in all monotheistic and in many of the polytheistic. In both of them it comes forward as a systematic deposit (sediment) of Indo- European ideology with its oppositions of the Good and the Evil, the Rich and the Poor, being, at the same time, the ideological basis of the dynastic doctrine of antiquity, common to all the Eurasia. (After, with) the disintegration of the Aryan, Greek and Armenian unity, the epoch of the Indo- European globalization, involving the Eurasia and the north of Africa, came to an end, preceding the epoch of regional elites and state histories. They characterize the epoch as universally uniform in solving the rich and the poor problem; the internal strain was coped with (taken away) at expense of the neighbors, which made eviction and resettlement usual things, in the same manner, the availability of free (unoccupied) or accessible lands made colonization rather a usual occurrence.

Its most distinct (clear), earliest examples are given just in the Greek brunch of the disintegrated Aryan, Greek, and Armenian unity, the epoch of the Indo- European globalization, involving the Eurasia and the north of Africa, came to an end, preceding the epoch of regional elites and state histories. They characterize the epoch as universally uniform in solving the rich and the poor problem; the internal strain was coped with (taken away) at expense of the neighbors, which made eviction and resettlement usual things, in the same manner, the availability of free (unoccupied) or accessible lands made colonization rather a usual occurrence Its most distinct (clear), earliest examples are given just in the Greek branch of the disintegrated Aryan, Greek, and Armenian unity. But sometimes there were conditions, when it was no longer possible to solve problems at the expense of neighbors, which put them before the necessity of changing the interior correlation between the rich and the poor. This usually resulted in the periods of shocks, discordances and reforms: the histories of nations and states would come to an end or pass to the histories of others. A well-known history of the ancient and antique empires also doesn't give any information concerning the means of solving the basic problem of humanity- we see the same picture everywhere: the metropolises are richer, than the provinces, because they solve the problem of the rich and the poor at the expense of the provinces, while the problem itself remains unsolved, differing only in smaller strain in the metropolises. The result is always the same: maintaining the stability of the system (with the intensification of the opposition of the rich and the poor in the metropolises and in its relations with the provinces), requires a constant strain of powers and means; then follows an exhaustion of the resources with inevitable collapse of empires.

But still there were several occasions in the antiquity, when the results of force-involving solutions were accompanied by the attempts to consolidate them with other means, and the most vivid example is Greek and Persian. The Greeks' idea to "transfer the war to Persia and the Persian wealth to Greece" was quite a usual solution of the problem, but some methods were so unusual, that the history of Alexander the Great still remains didactic: he resorted to the marriages, contracted between the representatives of the higher layers of the society, so called elite marriages, when thousands of Greeks on one occasion married to thousands of local brides. The outstanding results of such a "methodology of globalization" are well known: a claim for a world supremacy of some separately taken regional elite led to the idea of merging of peoples and cultures, and was really initiated by the merging of elites- through this complex measures went the formation of the epoch, known as the epoch of Hellenism, which became the golden page in history, science, art and civilization in general.

There were no technological opportunities for stable global interconnections at the epoch of Hellenism, as well as the ideology of unification. But the grounds were put to the doctrines, initiating the first antique Utopias, the latter substantiating the solution of the problem of the rich and the poor not in a world scale, but in some certain place -on an island or in a town. The medieval (Utopias of Middle Ages) didn't include the signs of the comprehension of a larger scale - as well as the globality of the problem itself, the religious motivation of external wars with the adherents of different faiths being the distinguishing feature of the epoch: campaigns under the flag of Islam, crusades and the inquisition are the best known examples and forms over- epochal globality of the problem. Karl Marx was the first to offer the global salvation of the Rich and the Poor Problem, based on the understanding of the interrelation of the social relations, religion and ideological system with economy: he has built up the historical and economical theory of social relations and has profoundly shaken the whole world by changing the very methods of solving this problem. The history has shown, that Marx's ideology is capable to overcome the obstacles even in the world wide and local religions- it is over the locality of all previous theories and doctrines about overcoming the Poverty. Marx's theory was the first in the History, which had a claim to a strict scientific and systematic character and according to this denied all former ideologies, and especially religious ones. Its practical application for the first time in history divided the world into two types of states, and in one of this states, declared socialist, was for the first time applied the method of the arrangement of a "just and rich life for the poor people"- the method of destruction of the old elites and formation of the ones. The objective has divided the world and has turned the elites of both systems to the rivalry on overcoming the poverty, therefore, for the first time in history both elites have declared the standard of living of all population to be a necessary condition for the victory- and for the first time in history didn't try to solve the problem by means of open war.

Such rivalry stimulated the industrial development, which, in its turn, transferred rivalry into the sphere of knowledge and required a complete mobilization of all resources of both systems for the maintenance of the scientific and technical superiority. The new elites, capable to achieve the objectives in view began to form in both systems, and it turned out, that the side, which destroyed the old elites, doesn't have enough powers and means for success in a decisive sphere of rivalry, i.e. in scientific and technical. While for the maintenance of a high level of life the success was indispensable in other spheres of activity. Thus it became revealed, that it wasn't the destruction, but the preservation of elites- at formation of new elites on new directions of activity- that is an inevitable component of a long term process, and this is the condition of any progress! That dethroned the myth of a decisive role of transient overturns and revolutions with bloody changes of elites in the salvation of the eternal problem of the Rich and the Poor- and it is the main result of the rivalry between the two systems, that moved the humanity in the understanding of the fact, that there were not fast-acting means and ways in solving of the most universal social and political problem.

That means, that the historical failure of a socialist way of solution of this problem had an undoubted positive effect, which had experimentally proved, that the destruction of the old elites doesn't solve the problem of the Poor- it can be solved only by means of the scientific progress. The second result of this experiment is also very important, in which the whole world had participated: more, than all the rest of the social and political systems, the progress is favored by the system of Democracy, as it is the only thing, that allows to realize the social selection with bloodless displacements between the elite and non-elites, depending on the effective practice. That allows for bloodless influence on all the spheres of activity, including the economy. And these are the main historical lessons of the antagonism of the Rich and the Poor, when all the methodology of the solution of problem is approved by the History: the methods of the communist system are under productive - the rich and the poor problem remains unsolved, just as it was before and during the socialism. The general sense of the lessons is as follows: in order to solve it, the world elites will have to work out a global thinking, capable to offer to the world the ideology, reflecting the most productive ideas of the general- all human significance.

This result is very important for the decision of the problem of the rich and the poor: the mankind acquires the methodology of the exception of a negative experience, approved by the History itself. The salvations of the problems are determined by the didactic sense of the lessons, which have proved the decisive methodological constructiveness of the condition "not to kill", long time ago declared by the humanists and the religion: now both for the elites and non-elites the quest for the decisions moves to the sphere of the life-supporting methods for everyone and without discrimination. It is the ecology in a wide sense- it determines the choice of the methods and mechanisms, by means of which it is possible to globalize the scientific and democratic achievements, which is possible only with taking into consideration of the whole Historical experience.

Including the experience of the divided world, when the systems of the capitalism and the socialism had a "historical science of their own": the rivalry between the two world systems resulted in the ideologization of all life- spheres, including history, and gave birth (raised) to the conditions, which didn't contribute to the achievements of the results, corresponding to the all human significance of the scientific discoveries of both systems.

Thus, the whole historical experience of the mankind shows, that the epoch of the dividing ideologies- social, religious, economical, political- is coming to the end. And now, as never before, the Unifying Ideology is in demand! But as all the former ideologies, including the communist ideology of Marx,-this one also must be built up exceptionally on the bases, provided by the historical science! To put it into other words, the ideology of globalization can be worked out only on the grounds of the historical "building materials", which was created by the development of all the regional ideological systems, but it has the unifying potential- over regional and general human. Also the nature of the mistake of Marx and Engels, which had correctly formulate scientific bases of the communist manifesto on the base of the historical data, is being revealed; they started their manifesto with the word "history": "The of all societies, existing till nowadays, represents the history of the interclass struggle"- the adherence to this definition, as it turned out, is not determined by the understanding of the struggle in the sense of a "destructive war". Therefore, the conclusion about the inevitability of revolutions- even if we accept this kind of formulation- doesn't mean the mutual destruction at all: it is also approved for the history of the question of the Globalization Project, especially taking into account the history of the class struggle in its latest realized view (kind) of the "proletarian revolution". This dethrones the method of destruction of the elites as a way of solving the problem of the Poor: for all the period of the epochs it reached only a temporary redistribution of the material wealth, but it didn't take (cancel) away the division into the Rich and the Poor- the rapprochement of the standards of both is provided only by the progress of the Science!

The modern level of the development of science, including the last achievements of the historical science, multiply the globalization resource so, that the very formulation of the idea at a level of a general historical and cultural project becomes possible. As for the history of the question, the Marxist theory had only the data from the written sources: the class struggle is illustrated with the examples from the ancient Rome, feudal societies of the medieval times, bourgeois societies of nowadays. The communist manifesto judged about the pre-class society- society without the Rich and the Poor- by the works of(reKCTray'3en) on the rural community in Russia and the works by Maurer on the German community: this is what the conclusion about the rural community as a primitive form of a society from India to Ireland is based on. Engels has called it a "primitive communist society" in its typical form, earlier discovered by Morgan: its historical basis is the Clan with its position in the Tribe.

That society had no rich and poor people, but it already had Elites and Non-elites, and from the relations between them would later grow what is called in the manifesto classes and their struggle. But not only India and Ireland were involved, the generalization was made over the world- elites and non-elites, the rich and the poor, bourgeoisie and proletarians. All this had existed and it still remains in the modern world after completion of the antagonism of socialism and capitalism, complicated by the relations between the states of the developed North and undeveloped South. But both there and here were and are socio-cultural and religious traditions coming from the times of rural communities, rooting in genus-tribe traditions, including in the layers of the ideological systems. Already changed under the influence of new conditions and therefore keeping serving value systems in different regions of the world, still very different from each other, but with many common elements. And only during last years it has been determined that all world religions go back to common basis - to Ari-as-alan monotheism: successive direction of its development was consecutively identified by branch sciences, and finally ascertained by Nartology and is based on G.Dumezil's and V.Abaev's works, which gave an opportunity to reconstruct its system form coming from species-tribe history of Indo-Europeans - on this system, including Gangstausen's and Maurer's data, and practically used conclusions of Marks and Engels, history of the issue for the Globalization Project can only be founded.

And the ideology of the Project can be suggested, as major parameters of the Ari-as-alan ideological system are exposed now, in which Eternity ideas were worked out for the first time in History -and connected with them classification of the dynasty doctrine. Among them: the "equality-inequality" idea, including male and female relationships - their struggle for leadership is meant to be eternal and changeable result; the idea of "common" and "individual", with the right of individual will for exceptional deeds bearing the responsibility for this before the God. These and other elaborations with different degree of re-comprehension are represented in modern Eurasian cultural-ideological panorama, as alongside with their development in the regions is established a modern global Buddhism, Christianity, Islam, Zoroastrianism, Hinduism, Sintoism and other systems dissemination. But understanding of some of these ideas already differ from initial ideas: for example - in the regional branching of the systems the "equality-inequality" idea of male and female is already expressed not by the changeable leadership, but men leadership - so, practically, in all world ideologies.

In the process of Eurasian migration Ari-as-alan elite became regional elites - from the middle of the first millennium A.D. the last evidences of this process still are found in chronicles and annals. Mutual spiritual values, with which successive systems of this ideology unite races, peoples and languages still nowadays represent high unifying resource in that places, where the effectiveness of other means and systems has stopped earlier or is already finishing. This process of reducing of the unifying resource fundamentally common, but more and more branching ideology was inevitable because of lack of communication development and disconnection of non-developed ancient economies. This weakened the unifying and strengthened the separating potential, already turned into by past or easily turning into by modern regional elites outside of these systems.

Modern ideologies of terror and violence to great extent are based on religious values currently of different religious systems, in the historic retrospective going back to Ari-as-alan ideology and society. Alongside with this always - or practically always - the animosity is rooted on "father-founders truths", "testaments of teacher-prophets", "ancestors' behests", or on "incompatible values, paid by blood of great (highly - honored) ancestors", or to all of them together, included into system conclusion in "historically developed incompatibility".

Meanwhile, modern science History identifies for sure "incompatibility" of the Eurasian religious systems only after the long-several thousand years-the unity of all human Belief, directly stated by the Bible and confirmed by the Koran and the doctrine of Buddha, as well as all other filiations of the Ari- As- Alan, (Indo-European) ideology. Its globality is confirmed also on the scales of the geography of Herodotus's times: The father of History gives precise idea of the connection of cult centers from northeast of modern Europe up to Mediterranean and emphasizes, that tins "route of sheaves of happy crops" was performed from the beginning to the end by the most ancient pilgrims and only later was replaced by the relay race of gifts from nation to nation, which was compelled by the danger of increasing dissociation.

That means, that the transitive centuries of the second- first thousand years before the new era were completing the process of the mere and more dissociating and local development of the Ari-as-Alan (Indo-European) ideology and beliefs in the regions, which led to a motley confessional map of the nowadays world. But the main corpse of the Eurasian religious terminology and clergy titles, uniform practically in all region of the ancient and early medieval Eurasian civilizations, leaves no doubt in their common initial basis. And it does not allow to recognize the argument of the "historically formed incompatibility" more proved in scientific sense, than the argument of the opposite sense. And, moreover, it does not allow to accept it without precise idea of the temporary and regional frameworks of the process of formation of system divergences, as in a general view it is just the reverse conclusion about a uniform basis of all world religions, that appears absolutely scientific.

Their common prophets and teachers, but still from different religious ideologies, for example, Manicheism, Christianity, Islam, show the continuation of the same tradition of the primary ideological unity, which enabled the existence of the earliest global associations of markets of those, known to the science, testified by the vagrant metallurgists, smiths and artists, but especially by the Great Silk Way. The formation of the most ancient states has divided the out national Ari- As- Alan (Indo-European) ideology into the national and state ideologies with common dynastic doctrine: the right of dynasts of one state to inherit thrones in others-as those of Alania and Persia-is also a fading tradition of the Eurasian community of Ari-As-Alan (Indo-European) ideology and belief. This put basis to the etymological, but to the notional connection of social and political terms ''nation" and "state", as a consequence of ethnic and territorial registration of deepening disintegration of the pre-national and pre-state Ari- As- Alan community and ideology of elites, on global scales of history and geography of previous epochs with reminiscences to the epoch of Herodotus.

But it is well known, that appreciably it was achieved- and in a way is still supported- at the expense of the peoples of other regions. And this concerns North America in religious, socio-political, scientific and educational respects it differs from Western European in details and is one of the two main centres, in which the basic directions of modern globalization are worked out. It creates new problems, main of which are summarized by the Summit of the Millennium in spring of 2002: the General Assembly of UNO, with participation of the heads of all states and governments, has defined its overall objectives and tasks in XXI century. The Summit has noted the modern challenges of the problem of the Rich and the Poor, particularly noting, that poverty and inequality remain inside of the countries and between the countries,- and for the first time in history it takes place on the background of the unprecedented scales of richness (wealth). In these circumstances a new purpose arises in front of the UNO- to change the relations between the states and also the methods of administering the world affairs. And it is specially marked, that as the Charter of UNO is written on behalf of "us, peoples", instead of the states, this purpose is achievable only with observance of the rights of all peoples and with respect to human rights-meaning also the equality of men and women- as necessary conditions for overcoming the poverty and fear. All suggestions of the Summit of the Millennium are stated in the context of the globalization, which has appreciably changed the world on the threshold of the XXI century and will change it ever more: the economic progress creates more problems, the natural resources are depleting and the industrial wastes are increasing, the destruction of regional ecosystems is in progress - threatening signs of global ecological catastrophe are multiplying.

One of the basic points of the Summit is determined by the understanding of the fact, that peoples activities in some certain places are reflected on people's lives in other places, often rather remote. The "nationalism" and "internationalism", which confronted each other in XX century on the Global Scale, are based on the similarity and difference of interests of distant regions. Because it always happened, that if large number and power of some nationality were enough for solution of regional problems, they often were solved by politicians through the ideology of its exclusiveness and nationalism, compelling the opponents to unite other peoples with the ideology of internationalism, and it Globally Large - coasted very large-victims. In such kind of policy the major role was always played by the historical and ideological bases, on which the exclusiveness of different "selected ones ' was built, including "selectiveness" by origin, color of the skin, shape of the eyes, wealth and poverty.

Instead of this we offer to rely on the new scientific factor- on the discovery. which revealed the Unity of Global History and Ideological Bases of Civilization, which doesn't allow opposing cultures and religions on the bases of their "special histories". The discovery of a uniform history of all civilizations directly shows, that the life of people in some places has reflection on the life of people in other places- and there had already been an epoch, which gave the world the Global Result: the ancient civilizations have formed, in which there could not exist "national- or state- patriotisms", and there could not be "confessional patriotisms", for all world religions and all ancient states have a Common Beginning.

The Global connection of the world is rooted in the ancient history of civilizations- their similarity provides ample opportunities for substantiation of the Ideology of Globalization by the similarity of spiritual values of mankind and similarity of the origins of all world religions! Such ideology will create spiritual environment for perception of economic globalization, which provides wide opportunities, but by now its boons are distributed unevenly, and everybody is to pay for the wastes. And by now it is clear for everyone, that globalization is provided by a powerful force of the market and consequently is inevitable, but only market forces are not sufficient! The Summit recognized the challenge of 1945 as a good lesson and made a conclusion: the striving to ensure for oneself advantages at the expense of creation detached markets results in catastrophes - in order to prosper, the world economy should be strongly based on general values and institutional practice. Having emphasized, that the human generation is rather various in all senses. Summit has declared the necessity of wider efforts for the formation of common future. The task of the formation of the common future is also stated by the lessons of 1945, and one of the decisions, offered by Bertrand Russell consisted of the formation of the World Government... The formation of UNO, as well as the regional and elite unions of states, presents different approaches to the solution of the tasks of Universally Governed Mankind. But for this purpose it is necessary to reach a uniform standard of living of the population in all- or nearly in all-states, as the bases for modeling the common future, which is impossible in visible prospect, while the world interconnected future has no alternatives.

And also there is no doubt, that it is impossible to design the common future without a clear idea about the common past: without a clear knowledge of historical similarity, also formed in the past for the solution of practical tasks, even today it is impossible to define common values and to understand their meaning and significance, including regional or individual, and general. Which also, except for the authentically known cases differ not in nature and history, but in ignorance of the history of both! And now, that the latest historical discoveries have found a Universal Source of the social and religious s systems of Eurasia, and thus of the whole modern world, it is quite accessible to start building the uniform bases of the humanitarian education of the world. It is possible to essentially reduce the anxiety, concerning the threat to the integrity of cultures, by showing uniform bases of the main spiritual and ideological values of the world and making it a lesson for the peoples of all states! And preservation of the integrity of culture and maintenance of the proper standard of living argue (give reason) the sovereignty of states! That meaning, that the anxiety for cultural and economic value will not be supported by any bases any more, except for only economic. And the choice of political decisions will not be complicated by destructive arguments from regional histories of spiritual and state originalities, which continue supplying a human material for terrorism and extremism in global scale.

Summoning up the main points of the Summit of the Millennium, which are most significant for manifestation of the Project of Globalization, assumed by them. we way formulate two main points. The first one is as follows: there is no more resource of unoccupied territories, as well as of independent regions, which economic activities always influence the conditions of life in other regions, and that means, that there should be a joint responsibility of elites and non-elites of the interconnected regions for making decisions- it can be achieved only in conditions of Democracy and addition of civil institutions. And the second point: in order to work out the unconflicting responsible decisions, the elites and non-elites must be capable to connect religious and state traditions with a context of modern economic interests- it more real on the basis of historical and ideological community in the past, and that's the reason of the present Globalization Manifesto, called to attract the international community to the realization of humanitarian scientific and educational tasks of the prospective Project of Globalization.

By sense and contents of the set problems the Summit of the Millennium expanded the significance of the eternal for the progress of scientific and educational task to the worldwide scale- globalized it. The present manifesto declares, that both conditions, recognized by the Summit as necessary and basic since the entry of the world economy into the epoch of Globalization, can be offered to the community as the Project, 'the first condition of the Summit: the prosperity of the economy can only be based on common values- and the similarity of religious and social ideologies of the world, earlier known in separate manifestations, is now established at a level of systematic unity of their historical nature. The second condition of the Summit: the prosperity of the world economy must be based on the general institutional practice- and the main result of the research of Ari-As-Alan (Indo-European) ideology is the revealing of its successive, through crucial construction at all steps of civilization-social and ideological institution of the "maximum (highest) dwelling-place of the instructors", at archaic period presented by priest, and at ancient and subsequent epochs -by military and scientific elites.

The significance of both conditions makes the name of this ancient institution, which is most widespread in the world and played a key role in the history of civilization, as well as in the formation of its modern character, the only acceptable for the program application of the Project of Globalization. The archaic Indo-European "highestabode -Sayanaka-Waelae" was in strict and general senses an institution- center of education and training: developing together with the society during thousands of years of Ari-As-Alan history, this institution spread all over Eurasia during the migrations ofAri-As-Alans from the region, situated between the Mediterranean, Black and Caspian Seas. Its development is also represented by all most ancient centers of Belief and states- almost all modern Eurasian capitals are formed by Ari-As Alan elites, spiritual and military. From the region between the seas, all along the Ari-As-Alan community and its last stage of Arian, Greek and Armenian unity, the institution of the ''maximum abode" was included into the world history in two Arian forms-Sink\x\-Wael\ae\ and Syk\x\-W?cl?e, the latter- through the Greek branch of this community and in Greek form -chole- becoming a universal basic value of the Civilization: "a school". The first form Sink\x\-Wa;l\a;\ is less known in the world, for example - in ancient doctrines of Hindustan as "the capital of the Good"- Sinxala", as "sink-skene" it is a sacred object of Bible as a "mountain abode- sink-kauk (synagogue)-it is a sacred object of the Torah, and nowadays the Sinxwal is one of the centers of modern As-Alania.

And thus the history of the question and the historical and ideological context of the process of globalization itself determine the program sense and the contents of the Project of Globalization as "Project SCHOOL-SINXWAL \\ ПРОЕКТ ШКОЛА-ЦХИНВАЛ". Historical and ideological succession of the basic values of Civilization is revealed since the Ari-As-Alans' times and represents the pivot of Globalization in its historical and philosophical sense: change of generations occurred faster, than the change of technical and technological epochs, therefore in the system of Education and Training the methodology of the second sphere was more conservative. But since the twentieth century correlation of rates of the changes of generations and changes of technologies were brought together so, that it has decisively drawn together educational and training criterions of the formation of Elites and non-Elites. At the same time, the main condition of the development of the mankind becomes the globalization of the values of the previous process of Civilization, which work not for consolidation of the Rights of exclusive Individuals, but for safeguarding of Human Rights irrespective of the criterions of exclusion!

And exactly in this sense the Eurasian history of Globalization of Ari-As-Alan (Indo-European) cultural values is turned to us from the past many thousand years of succession of values of Education and Training, the nowadays status of which is different in different parts of the world, but in global point it is everywhere a School. That means, that by the Global and Historical succession "School-Tskhinval" the infinite Past is turned to the infinite Future with its main condition of Progress- the condition of Educational and Training perfection of Mankind! Therefore the "Project SCHOOL-TSKHINVAL\\ HpoeKT ITIKOJTA-UXMHBAJT- can also be apprehended as a Manifesto, through which the history of Globalization turned to us with its nowadays tasks: Project is the main idea of the given Manifesto, declared to everyone by the development of the process of Globalization.

The Project must overcome two stages: the preparatory stage and the stage of realization. The preparatory stage should include its wide presentation and discussion, including also in the Internet, in order to perform this, it is necessary to translate seven basic monographs, in which the main blocs of Ari-As-Alan ideology are analyzed, into the working languages of the UNO, and to create an Institute of historical, ideological and cultural problems of Globalization in As-Alania. In the town of Sinxwal-Tskhinval, according to all on hand sources the most ancient of all "maximum abodes" of the History of Globalization, it will be necessary to establish an interconfessional academy- the academy of the initial for all world religions of Ari-As-Alan Monotheism and initial stage of the history of the clergy: the right to build a temple and educational centers here should be granted to all world confessions. The formation of the educational and temple center SCHOOLE SINXWAL \\ UJKOJIA 14XMHBAJI in Mediterranean, Black Sea and Caspian ideological metropolis of Civilization will complete the first stage of the Project- the stage of the formation of the initial material and starting ideological kern, orienting to set up tutorials on sections of world history and cultural science encyclopedias. Which will allow all the participants of the project in business process to comprehend their place and role in it irrespective of the formed geopolitical centers of the world and at the same time to keep to the common values in the context of their competition. In this process of comprehension the concrete methods of different directions of Globalization can be approved only through this process of comprehension- it is possible to chose the methodology and ideology, ecologically wasteless in all senses, including industrial and cultural. And this will allow to enter the second stage- the stage of the realization of the Project.