2.1 The "Earth" fluency

Our planet is a fluency of internal and external regularities; human practice converts them into categories that are synthesized into knowledge:

2.2 The Collapse of the Communist Gathering

Under the determination of the collecting community, the population increase of the species and its spread throughout the planet occurred through the expansion of zones of proximal development (Vygotsky).

Zone of proximal development (ZDP) is the distance between the actual level of development, determined by the ability to solve tasks independently, and the level of potential development, determined by possible performances, with the help of adults or more advanced or more experienced comrades. (^{VYGOTSKY, 1989}, p. 97)

The ZPD is the central aspect of the human generalization that constituted the Human Race, the relationship of mutual understanding between the individual human being and the collective human being. The known species man, thanks to the communist practice of doing together the conversed commons, is the only animal that has reached this degree of qualitative evolution, the generalization of the animate being that consciously connects each specimen with the whole species.

From the twelfth millennium before the present one, there was the collapse of communist collection in the environment of the Mediterranean Sea and its enlarged surroundings. Climate change and geological transformations determined by the end of the last glaciation triggered this collapse in the region of the planet that goes from the Sahara Desert in North Africa to the Arctic Ocean.

Source: Edited by Authors; from Pinterest

Figure 9 Human Gender Rupture Zone 

In this zone, climatic and geomorphological changes have generated three ecosystems that are totally different and separated from each other by barriers and accidents that have prevented the necessary and sufficient interaction for the continuity of the human race and the expansion of its ZPDs ↔ The productive community, the barbaric war and the world market.

2.3 Route of continuity of the community in the productive quality

The productive community was formed in a geographical space determined by long and perennial rivers - in the valleys of the Nile, Tigris-Euphrates, Indus, Yangtze rivers. These valleys were initially productive communities with no links to each other. In them, nations, with a developed crop collection, "learned" to plant with the spontaneous germination that took place in the alluvial deposits brought by cyclical floods.

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Figure 10 Community continuity route in productive quality 

The best student is the one who knows what he wants to know; the peoples of the Sahel, a sub-Saharan region, went in search of solutions to the collapse of the collection and "captured" the cyclical regularity of the Nile's floods, "domesticated" it and created agricultural production, the repetitive "artificial" provocation of the planting cycle. Similar, parallel but disconnected movements took place with the nations that "captured" the water regularities of the Tigris-Euphrates Basin and the Indus and Yangtze valleys. It is the "human" intelligence creating the "artificiality" called production, not least because there is no other form of intelligence than the human, nor any other form of artificiality than production, much less any other form of production than that practiced by the community. Productive practice has become the active principle of community development. In their later developments, the four productive communities eventually met and combined into a totality that constitutes the Afro-Asian productive route.

2.4 The European trapdoor

In the northwestern region of the Euro-Afro-Asian continent, climatic and geomorphological changes have formed a "trapdoor" detached and geographically separated from the rest of the continent by the Atlantic Ocean, the Mediterranean Sea and a long band of natural inorganic features, indicated on the map below by two contiguous red lines, which have their extremes in the North, in the Arctic Ocean, and in the South in the Atlantic Ocean.

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Figure 11 The European trapdoor 

The European trapdoor was formed in this geographical space determined by this "wall" of mountain ranges and seas that separated the peoples who lived there from the other peoples who remained in Africa or who walked to Asia. The Great Wall of China was built by the producers to defend them from the hordes that attacked them in order to loot the product. The "European wall", on the other hand, was "built" by inorganic nature, isolating the European peoples from the Afro- Asians, and breaking up the human race when it evolves into the productive community. This trapdoor imprisoned the European peoples in a space of increasing degradation, generating acute deprivations that drove human collectives to despair. The inevitable consequence was the conversion of proximity bonds into clashes of dispute for refuges, which were reduced with warming. The approach to understanding (ZDP) gave way to the approach to the selection of the strongest, unleashing the permanent war of all against all within the European wall. In the glacial period, the surface layer of ice and snow prevented the gathering knowledge from tending towards plant culture. Feeding by hunting has specialized the practice of these peoples. The low knowledge of the planting cycles made it impossible to search for valleys and lakes by the vegetal aspect. These were sought out and identified more by the criterion of hunting and fishing and it was by this same criterion that the peoples arrived at the "hunting of the "human", a practice that would later receive the Latin names bellus and German guerra. In Afro-Asia, a productive lesson was given by the valleys and water basins. In Europe, "learning" has only changed its object; the slaughter of animals was transferred to the slaughter of "human animals" (Yoav Gallant).

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Figure 12 Asian Production Route 

In the European trapdoor, the collapse of gathering expanded hunting with the inclusion of "human" animals in the order of "capture"; the cyclical regularity of the species was "domesticated" as the "art of war" and the repetitive provocation of this art generated the eternal war that remains to this day determining the life of humanity for 12 millennia. having sharpened to the max from three millennia ago. The practice of warfare has become the active principle in the maintenance of the life of the human species, known within the "European trapdoor". Three thousand years ago it overcame the "wall" and took war to the productive route and from there to the entire planet.

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Figure 13 Expansion of Foreign Distancing Zones 

The inorganic aspect of universal fluency determined, in this zone, the rupture of the human race, which, from then on, became generalized throughout humanity, constituting the tragedy that, in the present day, threatens to extinguish the species.

2.5 The Mercantile Niche

Among the antagonistic opposites - production vs. war - the third included as an attempt at equilibrium was created: the world market. It materialized in the minute detail of the zone of strange distancing, in its center, the Mediterranean Sea, in the unproductive arid territory of the junction of the three subcontinents - Europe, Asia and Africa - and at the point where the two antagonisms oppose each other at the apex, in the territory that is now occupied by the states Lebanon (ancient Phoenicia) and Israel (ancient Judea).

Figure 14 - Afro-Asian Production Route

Source: Edited by Authors; from Pinterest 

Judea and Phoenicia formed in the vicinity of the fertile crescent Nile Valley → Tigris Euphrates Basin facing the narrowest eastern stretch of the Mediterranean. On the one hand, the unproductive land prevented the integration of these nations into the productive route; on the other hand, they were outside the pocket of permanent European war. This double exclusion made it possible for them to develop the intermediary function between the two opposites by the vertex that materialized in the practice of exchange between Afro-Asian products and European raw materials. Speciation was gestated Mercantile Exchange from the fourth millennium before the present one, developing at a rapid pace until creating, in the surroundings of the Mediterranean, the market that outlined what, two millennia later, would constitute the world market.

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Figure 15 Cities and trade routes of the Phoenician Jewish Mediterranean market 

Mercantile practice became the active principle around the entire Mediterranean, and this sea became the navigation fluid of the balance between European war practice and Afro-Asian productive practice. The intensification of these practices unleashed, in the third millennium, the world war that constitutes history from then until our own. It is the history of the breakdown of the community into classes, the history of the class struggle, the history of the fragmentation of the human race, and, finally, the history of estrangement among men and of human alienation.

3.1 Cognitive causal sequence of productive practice

Productive practice is based on the collecting knowledge centered on the plant environment in the search for universal regularities that generate the qualities that satisfy food needs.

Source: Authors

Figure 17 Vector collection - Universal regularities 

This causal sequence is the initial aspect of the productive practice in overcoming the collection; It is the "capture" of the plant in the collection expanding to the "capture" of cosmic regularity:

Source: Authors

Figure 18 Vector Communist collection - Universal regularity 

Capture is a causal cognitive collector sequence:

Source: Authors

Figure 19 - Vector Necessity - Regularity 

Once universal regularity has been captured, the next procedure begins, which separates production from collection - the "domestication" of regularity; Production begins "itself":

Source: Authors

Figure 20 Capture vector - domestication 

In "domestication" the producer "penetrates" into regularity in order to identify its active internal components by practicing the ordered pair attempt → error.

Source: Authors

Figure 21 Vector Practice - Identification 

The Pair attempt → error it is the central aspect of productive practice; It is the activity of the producer that identifies the active principles of regularity, the categories of the universal real that will become the categories of the practice of human universalization:

Source: Authors

Figure 22 Vector Activity - Utility 

This penetration into the internality of regularity is the movement appearance → essence in which the community activates its human power to Do it together by talking in the search for the active ingredients that make up a regular material movement. Or Do it together by talking It creates rationality, the ability to create relationships between mentally isolated aspects. When these relations correspond to the existing but hidden material nexus, the category called diagnosis which refers to the collective cognitive capacity (or art) to distinguish or discern the inequalities that combine to compose a regularity, isolating them in their specific dynamics.

Source: Authors

Figure 23 Vector Conversation - Diagnosis 

In this way, the Collective Doing It goes through the appearance and arrives at the essence, at the heart of the regular processes. The Ordered Pair appearance → Essence It is the fundamental and main active ingredient of the production generator of the know, the primordial matrix knowledge, which triggers multiple triggering knowledges of various conceptual movements. This knowledge, matrix knowledge, Structure at the heart of the Logical-historical movement of concepts and, consequently, of the educational movement teaching → learning that converts it into language. Its practice produces the goods that will satisfy vital needs; but its reach is much deeper, for it produces the human superior to the collector, the human being who produces productive knowledge.

It is the doing, generating the knowledge through the active organic flavor of the producer, resulting in the know-how.

Source: Authors

Figure 24 vector do - Know-how 

From the collecting knowledge to the creation of the know-how, we have the production itself, the creative and central aspect of production. Production itself produces the human being for itself, the Power of the human being. Games are excellent exercises for developing reason; however, they do not guarantee that the reason developed is productive human. The practice of games detached from the production itself becomes a hollow, apparent rationality. The same is true of the use of the algorithm detached from the productive community.

Once the know-how is created, the operational aspect of production begins, which has its starting point in the operational command driven by the harmonic pair Make it known ↔ Make Usage Value: - What, for what and for whom to produce -

Source: Authors

Figure 25 Dynamics of distribution and consumption 

The operational command is the guiding vector of production in its stage of repetitive application of know-how in mechanical movement where the making of knowledge establishes the triad:

Source: Authors

Figure 26 Knowledge Vector 

And the use-value making establishes the triad:

Source: Authors

Figure 27 Making Vector 

In this broad movement, the community produces productive knowledge

Source: Authors

Figure 28 Collective Knowledge Vector - Productive Knowledge 

3.2 Cognitive causal sequence of war practice

War practice begins with collecting knowledge, like all three practices, ignores, through ignorance, productive practice, and jumps straight to the operational command that presupposes know-how. And how does this practice obtain the know-how to trigger operational command? Through the active principle of war: the plundering of the product obtained in the hunt for the

human. The looted knowledge is converted, through the operational command of war, into inverted knowledge from productive to destructive, from human to inhuman (psychopathic).

Source: Authors

Figure 29 Military Command Vector 

The operational command that does not emerge from productive practice becomes an exact command technique, from top to bottom, without mutual understanding. In order to occupy the human space emptied of the central productive practice - producer of know-how and of the expanded human - the practice of war creates a series of categories that guide the plundering, theft of both the organic inorganic product and the human product; These categories-commands are made and descended into the reality of the species in the form of algorithms that generate "exact" results; Thus, the algorithm is reduced to a mechanism of control and power over the human.

In his critique of the "art of war" Shen Tzu made the anatomy of war practice explicit its fundamental categories:

These are categories developed for concealment, concealment, and planned anticipation.

These are categories created to generate barbaric and inhuman hordes that carry out, with coldness and competence, the hunting, the plunder and the permanent annihilation of the human.

The operational command of the practice of warfare is totally focused on creating Power over the human:

Source: Authors

Figure 30 - War Vector 

3.3 Cognitive causal sequence of commodity practice

Commodity practice is also part of collecting knowledge, ignoring productive practice by choice in the division of labor. Just like the practice of war, but for a different reason, it jumps straight from the collecting knowledge to the operational command. And where does the necessary know-how come from? When he graduated, he came from the division of labor coming from the neighborhood with the productive community. In order to dispatch the product through the mercantile network, the productive community passes on to the operational command of the market the know-how that will be sold. In this transfer, the know-how created in production is converted, through commodity exchange, into commodity knowledge.

Source: Authors

Figure 31 - Knowledge-commodity vector 

In a similar way to the practice of war, the mercantile operational command becomes a technique of exact command, from top to bottom, without mutual understanding, inverting the communist meaning of know-how to its opposite, estrangement reducing it to an algorithm. It is not about the production of know-how; it is only about the operational aspect that starts from the know- how, an aspect that can be reduced by algorithm, which transforms it into a tool of control and mastery of the owner.

In his critique of political economy, Marx made the anatomy of commodity practice that was made in logic

Source: Authors

Figure 32 Vector Making known - Making value 

in antagonism to human centrality in production

Source: Authors

Figure 33 Vector Know-how - making awareness 

In his Paris manuscripts of 1844 Marx explains this cognitive causal sequence:

The animal produces under immediate physical want, while man produces even free from physical want, and produces only first and truly in his freedom from it; the animal produces itself only while man reproduces the whole of nature; In the animal, its product belongs immediately to its physical body, while man freely confronts his product. The animal forms the product only according to the measure and the shortcomings of the species to which it belongs, while man knows how to produce according to the measure of any species, and knows how to consider everywhere the measure inherent in the object; man also forms the product, therefore, according to the laws of beauty (^{MARX, 2004}. P.121)

In summary, The animal reproduces, man produces, knows how to produce and knows how to form. The human practice of producing is not only real and concrete; It's also Known; It's not just the do; It is also the know. It's the Know-how and its reciprocal, the make it known. Know-how and know-how constitute the core of the Making Human in its qualitative differentiation from the make animal. Human making is production; The production is human practice; Human doing and human practice are different names for the same matter, the Human Matter whose core is identity Know-how ↔ make it known.

The man who knows how to do and who makes known is the human man (human being), the man known what the European "sages" called Homo sapiens. The first historical act is the generation of means for the satisfaction of these needs, the production of material life itself (^{Marx, 1975}).

Human history begins when man produces and knows how to produce his material life in himself. Up to this "first historical act" the history of man composes the history of animal life, of organic matter called animality. From it begins the human history, of the human matter called communism.

Man's active behavior towards himself as a generic being is possible only because he exposes all his generic forces through the joint action of men as a historical process, behaving towards them as towards foreign objects. (^{MARX, 2004}. P.178)

Marx called the "estrangement" of men as a historical process; the "estrangement" that the individual isolated from the community experiences when confronted with the "generic forces" activated by the community (communism) was called alienation.

By multiplying the cases of mutual aid, it intensified joint action to the degree of saying something to each other. Necessity created the organ: the underdeveloped larynx was transformed by more distinguishable modulations, and the organs of the mouth gradually learned to pronounce one articulated sound after another. (^{ENGELS, 1876}, p.3)

The "degree of saying something to one another by means of more distinguishable modulations and sounds articulated in sequence" has been given the name Indus (Sanskrit) of conversation, which means to be together with the other. The "larynx and the organs of the mouth that articulate sounds" received, from Gordon Childe, the name of bodily equipment: the organs that man found in his own body to transit from animality to humanity. The biological science of man has called this specific set of organs the vocal system (or apparatus).

The nature that constitutes human history in its act of emergence is the actual nature of man, it is nature Anthropological True. (^{MARX, 2004}. P.163).

The nature that made possible the beginning of human history is the particular regularity of the universal fluency that constitutes the condition of existence of the human species. It is human nature, the universal regularity that needs to be produced, reproduced, enlarged, and deepened continually by the community for the perpetuation of the species. "Anthropology" is the name that the European "sages" gave to the "study of man"; Marx points out that this study is, in fact, the identification of the universal regularity that is the condition of our species' existence and that is the true nature of man, the regular detail of the universal fluency that allows our existence.

Productive life appears to man as a means of satisfying a need, the need to maintain physical existence. Productive life is generic life, it is the life that engenders life. In productive life we find the whole character of the species, its generic character, the free conscious life is the generic character of man. Life appears as Livelihood. (^{Marx, 2004}. p.21).

Community is the human stuff that makes productive life possible. Detached from the community, productive life is reduced to the apparent animal satisfaction of a need, of maintaining animal existence. It is in communist practice that productive life emerges as "generic life, as life that engenders life." The community imprints on productive life the "whole character of the species, its generic character." Marx called this "apprehension of the generic character of man," of the human race as a totality, consciousness : "free conscious life is the generic character of man."

In the triad production ↔ market ↔ slavery Marx identified that it is the production which mobilizes, aggregates, and combines the animal individualities of man to develop the maximum potency of productive vitality to maintain the universal regularity that keeps the species alive. By reaching this maximum power called community The species jumps from animal to human quality, simultaneously generating the nature and matter necessary and sufficient for the continuity of this productive vitality. Consequently, the production must be removed from the totality of relations between men, a practice which engenders the class struggle.

Continuing with the identification of the generic force of productive vitality, Marx goes on to criticize the relations between men that antagonize production:

Estrangement inverts the relationship to such an extent that man, precisely because he is a conscious being, makes his vital activity, his essence, only a means for his existence. (...) In general, the question that man is estranged from his generic being means that man is estranged from the other, just as each of them is estranged from the human essence. (...) The immediate consequence of man's estrangement from his production, from his vital activity and from his generic being, is the estrangement of man from man himself. (^{MARX, 2004}, P.115).

Production is not an organic attribute of man, even though it is a bodily power. This bodily potency is not in man's individual body, but in his collective body, the community. Once separated from the community, man becomes a prey to estrangement, to the emotion of bewilderment when confronted with the magnificent power of the generic force of his human race. This emotion, when assimilated by consciousness, generates an inversion in the feeling and affection of the estranged man: while the human man identifies himself as an integral part of the generic being, the estranged man displaces himself from the human essence and identifies it only as a "means of existence". Alienated from the human race, man alienates the other man; conversation loses its character of human totality and becomes a simple exchange of signs, symbols, and information; Doing it together becomes a simple technique of competitive efficiency. The estrangement of man by man himself volatilizes the fundamental alloy which radically combines the individual bodily equipment into the collective bodily equipment which is simultaneously the human race and the powerful generic, productive force of human nature, necessary for the continuity of the species. The loss of this league weakens the community to the point of making it vulnerable to external blows, brittle and tenuous.

If the product does not belong to the producer, an alien power is before him; this is because the collective product belongs to another man who is not a producer. If his activity is martyrdom, then it must be fruition for another and joy of life for another. Not the gods, not nature, only man himself can be this alien power over man. (...) The means by which estrangement proceeds is itself, a practical means. By means of estranged production, therefore, man engenders not only his relation to the object and the act of production; men themselves become mutually strangers and enemies. (^{MARX, 2004}, p. 124).

Then comes the mercantile rupture. The alienated production activated by alienated producers dominated by the exact command of the ruling class is reduced to work Doing it together combined by the binomial punishment ↔ prize foisted by the principle of force.

With the valorization of the world of things, the devaluation of the world of men increases in direct proportion. Labor does not only produce commodities; It produces itself as a commodity, and this in so far as it actually produces commodities in general. (^{MARX, 2004}, p.114).

Imprisoned in work, the productive force is reduced to the condition of compulsory activity subject to the binomial identity of punishment ↔ prize. This binomial is called value, where the punishment is the total absence of value and the reward is the value determined by a graduation measured by work. How do you measure work and, consequently, value? By the average social time of labour necessary and sufficient for the production of a given utility, which Marx calls the human object or use value. The estrangement resulting from the withdrawal of the producer from the community converts both labor and all its products into a commodity: individualized producers and products are reduced to value. The average social time of production of a use-value linked to the utility that will be enjoyed by the consumer.

At the moment of its genesis, the mercantile relationship emerges as a consequence of the producer's estrangement. This estrangement does not occur within the community, but as a consequence of an external force that violates the community, breaking it into monads that will then be classified by the powerful external force that has violated the community based on the needs and interests of the men who make up this external force. The primal force at work in this direction is slavery. Hence the conclusion that the universal cause of the breakdown of the community into classes is slavery, since slavery, by converting the individual body of man into the property of another man, generates in both communities, the attacker and the attacked, the one that enslaves and the one that is enslaved, the estrangement of the human, the rupture of both communities into, First, a society of estranged men, dehumanized atoms, and then, in the process of classifying these monads, into a class society:

By identifying human nature with mere individuality, man's biological nature is confused with his own, specifically human, nature. For mere individuality requires only means for its subsistence, but not specifically human forms—humanly natural and naturally human, man's biological nature is confounded with his own nature. (^{MARX, 2004}, p. 65).

The antagonistic antitheses to production, slavery and mercantilism, constituted the ordered pair of counter-production, the practice that made itself operate the estrangement in the direction and direction of the continuous rupture of the community into classes. The class struggle is an inexorable consequence of this rupture and was made in the antagonism between the producing class - the proletariat in all its forms, slave, feudal servile, worker (wage labour), and the ruling class. The class struggle is the historical form that has assumed the basic antagonism between the productive community and the human-hunting operation.

On the theory Marx wrote in 1844:

The question of whether human thought has an objective truth is not a question of theory, but a practical question . It is in praxis that the human being has to prove the truth, that is, the reality and the power, the earthly character of his thinking (MARX, 1982. p.1).

Marx asserts that thought has access to objective truth only through practice. Subjectivity derives from objectivity; objectivity derives from the human object. And the human object is produced by the community in the movement in which it develops within the universal fluency, identifying the universal regularities vital to the life of the species and then "capturing" and "domesticating" them for the human mediation of its bodily equipment with the extracorporeal equipment, the non-organic extensions of man's organic body that the human being creates to enlarge and deepen his range of transformation in the universe.

Man does not lose in his object only if it becomes to him as a human object or an objective man. This is only possible to the extent that he becomes a social object for him, in which he himself becomes a social being, just as society becomes a being for him in this object (^{MARX, 2004}. p. 159)

Source: Authors

Figure 34 - Practice Vector 

Marx called the false consciousness generated by estrangement ideology. Contemplation distances subjectivity from practice. Consequently, it does not interfere with ideology.

Capitalism is the mode of operating production, combining war and mercantile practices in war based on its different operational aspects and the common negation of productive practice. In this fusion, the algorithm remains the exact command, from top to bottom, the result of power and the principle of force.

Final conclusion

To date, the Historical Logical Movement of Concepts has been developed without the filter of its essence - the production of know-how. With the advent of the productive community, 12 millennia ago, this practice became the active principle of the species' existence. Regardless of the mode of production, the Production itself, which Marx called himself productive force, It became the principal and fundamental condition of life of the Wise Man. The Ordered Pair community →production is decisive in this continuity. There is no mode of production that dispenses with it, even if it denies it from every pore. The Practice of War ↔ It remains for three millennia denying it, fighting it, falsifying it, concealing it because it has, in this continuous rupture, its condition of existence. In the last three millennia, this negation has become dominant worldwide, even if it has not achieved its goal of annihilation of either community or production. On the contrary, it only remained because, in spite of mercantile barbarism, it was forced to develop the productive force of the species created by the Afro-Asiatic community, even if it was always concealed by the practice of mercantile warfare. Concealment, falsification, and concealment are ways of breaking production with the community. Or The development of the productive force under the domination of mercantile barbarism is totally contaminated by the discontinuities, falsifications, concealments, and dissimulations which this practice has continually unleashed against the productive community. Such ruptures have degraded, marked and contained culture, civilization and science. Inevitably, they are present in language and in the logical-historical movement of concepts dominating it, degenerating it, locking it down and falsifying it. The time has come to emancipate the productive force and the conceptual movement from the domination and control of the barbarism that has dominated humanity for three millennia and that currently, as a wounded beast, threatens the existence of the species. With the end of the Production ends the community; And with the end of the productive community, the species ends. This is not going to happen because communist production is "turning" the game. It is time for us to reverse what has been reversed by the Warfare Practice ↔in the historical logical movement of concepts. It is not a difficult and mysterious task. Sweeping up the garbage, putting it in biodegradable plastic bags and burying it in the landfill and leaving it to decompose there is a simple and necessary task.

Three millennia ago, the human race was broken into multiple sub-genera; At the center of this multiplicity, in the center of the Afro-Asian-European continent, three antagonistic hegemonic practices were formed: the productive, the warlike and the mercantile. This general rupture triggered ruptures in all aspects of human activity: they formed three divergent subhistories, three parallel cultures, and three totally disparate language vectors. The recovery of the human race consequently involves a profound critique of the German industrial mathematics curriculum, which, since the end of the nineteenth century, has informed the educational mathematics of the world school.