In Volume III, we have already observed that world-historical changes are recorded in the world of Byzantium, which on the one hand restore the universal cosmopolis to the homologous (identical, etc.) line of the Greek world system, and on the other hand tend to complete the anthropocentric background of the inhabited world in contrast to the feudal metamorphosis of the West.
In this volume, an attempt is made to clarify the nature of Byzantium as a cosmopolitan state experiencing the phase of anthropocentric inhabited world in its integrated form. The changes that occur throughout the eleven centuries of the life of the Greek inhabited world in the atmosphere of the Byzantine cosmopolis reveal the panorama of a world that has only the period of the city-state.
In this context, we bring back to life the cities, their polities, the universal generalization of citizenship, a society free from slavery/work, an economic system based on democratic principles, the metamorphoses in the nature of the cosmopolis as a particular type of state, the polycenric organization of the new religion as the Church of the People of the Faithful, legal civilization, the concept of the political municipality as the universal authority that constitutes the polities of the cosmopolis to which the authorities of the city and the metropolis polity are subject, one and the kingdom.
On the ground of Byzantium, the dynamics of transition from small to large world-systemic scale, that is, the road to the next phase of the entire anthropocentric world-system, commonly referred to as modernity, will finally be shaped.
From the comprehensive analysis of the sources, it is evident that Byzantium is neither dark, nor theocratic, nor absolutist, nor an empire. It is indisputably the state of the universal democratic whole, the cosmopolis.
The restoration of the Byzantine cosmopolis to the throne of anthropocentric integration and its submission to a comparative test with its despotic periphery (the Western and Slavic) allow the dethronement of modernity itself from the position of anthropocentric pioneering in which its spiritual healers attempt to place it, thus revealing its biological belonging to the early anthropocentric period.
The function of the West as a tow for the transition to the large scale does not negate the fact that modernity was born in Byzantium and that the assumption of leadership in the transition from its despotic periphery had critical consequences, with the foremost being the regression of anthropocentric civilization from the phase of the inhabited world to its early period, that is, along a complete, from the perspective of evolutionary biology, historical trajectory.