Letter Rev 09 by lizzy2008

VIEWS: 4 PAGES: 35

									To:



Mr. BARACK OBAMA,

PRESIDENT of the United States of America



The White House

1600 – Pennsylvania Ave. NW.

Washington, DC 20.500



Subject:        Suggestion of New Ideas, at the Domestic Level,

                for the Administration of President Barack Obama.

cc:     Ms. Hillary Rodham Clinton – Secretary of State.

Mr. Tim Kaine – President, Democratic Party.

Mr. Tom McMahon – Director, National Democratic Commitee.

Mr. Howard Brush Dean – Chairman, National Democratic Committee.

Mr. Mitch Stewart – Organization for America.

Mr. Albert Arnold Gore, Jr. - Al Gore -

General David Howell Petraeus – USCENTCOM

Ms. Susan Sher – President’s Counselor.

US Government Accountability Office (US GAO)

Department of Education of the USA

Mr. David Plouffe - Campaign Manager - Obama for America.




Dear Mr. President,



You may wish to check within the records of the Democratic Party and among the political
campaign groups for the candidates Hillary Clinton and Barack Obama, that I am part of the
small contributors to the campaign for the election of the President of the Republic of the USA
in 2008, and that may statements are true, with respect to my active participation, from here
in Brazil, through the Internet computer network; with no donation in money, but with
information relating to the election campaign, with a view to convincing American voters to
vote for you, who were elected President of the USA; therefore, I think I may take the liberty
of recommending some ideas for your government plan, specially towards your campaign
publicity – CHANGE, which may be dangerous, since one should only change what can be
replaced, for the well-being of the majority, otherwise this extremism may lead to a civil war.
The suggestion is to conserve, with improvement, as far as the domestic problems of your
country are concerned; however, the most important aspect is not to maximize internal
changes, but rather to know how to create new individual, family and civic DUTIES, since the
more developed HUMANITY is, more DUTIES have to be created to be fulfilled, thus generating
mental harmony in the individuals, family love in the home relationship and patriotism on the
civic panorama.

Reinforcing this thesis, there is among the many e-mails I recently received: Obama for
America – where we find sentences such as:



“We couldn't have won this election without their support; This movement for change is just
getting started, and we look forward to working with you to bring the change this country
needs; Thanks for everything you did to elect Barack and Joe”.



Due to these statements which I received and due to the e-mails which you sent us during your
political campaign, some of which are at annex, I believe I am able to suggest some points,
mainly of Positive Moral, to be analyzed and if possible followed, for the social well-being of
the American people and consequently, through the global system, for the improvement of
the moral and social conditions of my own country and if possible of most other countries on
planet Earth, following the USA as a patriotic example.



It is very difficult for a millionaire and militarily powerful society to come to understand,
mainly due to your political leaders’ highly bourgeois background, that the political system
embraced by you as well as your State organization may be exhausted due to the weakness of
the Positive Moral and for this reason tend towards domestic self-destruction. And in the same
manner lead us to the abysses of a financial and economic recession, which is the trend we are
going through presently.



More than 180 years ago, when he created in 1854 Positive Sociology Science (Positive =
Scientific), in his works Positive Politics, Auguste Comte expressed on page 494 of Volume IV
his great preoccupation with respect to the “British Americans”, i.e., the North Americans, who
“are the most anarchic of the Westerners, because they develop the British imperfections and
compress the qualities of the English type”. In the Appendix to this same volume, in the last
paragraph of page 186, we find: “This spirit, that is, this manner of reasoning through human
intelligence, essentially material ($), is above all sensitive in England, where, due to a
convergence of special causes, this form of Temporary Social Organization, formed since the
16th century, became more consistent than on the Continent; it dominates even more
completely the United States, where the spiritual disorganization was taken infinitely farther
than in any other place.”



However, in the 19th century there was already a consensus for a new society. The work of a
great philosopher who was dedicated to discovering the natural philosophical laws of
Sociology and Psychology, namely Auguste Comte, presented an alternative for a Political
Regime, the Republican Sociocracy, which the author of this work adjusted to the evolution
conditions of present Humanity, to the Republican Societocracy, Presidentialist, Federative,
Municipalist, Capitalist/Laborite, in which the proletariat is subordinate to the employers; and
maintaining Scientific Education and Feelings Education with the posture of subordination of
egoisms to Human Altruisms.



Presently, so-called liberality and reigning neo-capitalism, of laissez-faire and laissez-passer,
with the Positive Moral highly reduced, have resulted in that which this philosopher predicted
long ago, namely what has been happening in the last two centuries, leading to the First and
Second World Wars and other global conflicts, such as General Douglas McArthur had alerted
to more recently, in 1952 during the Korean War: that the relative decline of Americans in the
ability to conserve their resources, through the increase in taxes and fiscal charges and the
vegetative growth of public debt would enormously impair the social well-being of the future
of their sons and daughters.



There have been enough warnings!



Nowadays, all these phenomena which have been provoked largely by the US society, linked
with the necessary globalization, have brought only dissatisfaction to its own people through
the behavior of immoral conduct shown by its financial managers.



Some contemporary Americans, like Avram Noam Chomsky – linguist and political theorist,
Professor at the Massachusetts Institute of Technology, in an interview published in the
newspaper Le Monde Diplomatique – Brazil, pages 10-11 – October 2008, who claims to be a
communist, was analysed by my friend the writer Michael Bruckner who stated: “in spite of
being so celebrated, so intelligent, but being so brilliant, or maybe because of this and holding
philosophical positions which are strange to common sense and even logic, which confuse the
mind of many watchful, unaware and idiotic people such as we always find in our circles. He is
also considered by the New York Times the most important living intellectual of the US; he is
empirically correct in stating that “the US are one of the world’s main criminal states”; even so,
Chomsky complements, “we should never allow anyone to intervene in our country, since this
is not the way to solve the problem”; in this case I fully agree with him. In the same way as the
US should not intervene militarily in other countries. This type of problem must be solved by
the Americans; and I may add, with respect to the other Nations, by the peoples who live
there. Chomsky addresses the key point of all social crises, namely the loss of the Positive
Moral, as he states with much good-will and effort: “Our Moral horizon expands in spite of its
having been obstructed by institutions or doctrines”. He speaks easily of individual and cultural
Rights, but forgets the DUTIES of the inhabitants of Uncle Sam’s country with respect to the
Nation of the United States of America. He disregards the Transnationals with their
headquarters in the US who have caused large unemployment numbers due to the transfer of
their industrial plants to other corners of the world, aiming for a tragic excess of
competitiveness, in the reduction of costs and the maximization of profits, while paying no
attention to the Social Well-Being of their people, i.e. to the their really patriotic and
nationalist love for their country. This situation is now compounded by the world financial
crisis due to the immorality of the behavior of the managers of American financial companies,
who have been leading the US to bankruptcy through their lies and frauds. Nobody believes in
anybody anymore. Everything is based on false facts. Egoism has surpassed altruism, that is,
personality is subordinating sociability.



Certainly the powerful are transforming our Homo Sapiens into Homo Economicus, and
leading us very close to Animalis Homo, resulting in the destruction, due to the lack of Positive
Moral behavior, of most of the individuals who inhabit the US and most of the world’s
inhabitants who follow the example of your still Great Homeland and Doubtful Good Nation.



We are not presently worried about finding those guilty of the inadequate plans and wrong
doctrines, but rather about finding solutions in which there is the subordination of Rights to
DUTIES, of Analysis to Synthesis, of (proletariat) Progress to (Employer) Order, and of Egoism
to ALTRUISM.



It is currently said that 5% of the World’s population create new ideas and consequently new
thoughts; 10% think that they create; and the remaining 85% frequently elect democratically
politicians and not Statesmen, in order to solve the great Moral and Social problems of their
society.



Normally great speakers, issued from Assemblies, may be reasonably good Governors, but
never Statesmen
It is therefore useful to remember that, with absolute certainty, all those who govern us and
practice politics, in all corners of the world do not know nowadays of the existence of the 15
Natural Laws of Supreme Fatality, grouped into Laws of Human Knowledge and Laws that Rule
the World, as perceived by Auguste Comte and never invented by him. And that all of them
have in common the Natural Laws of Positive Sciences (Mathematics, Astronomy, Physics,
Chemistry, Biology Positive Sociology and Positive Moral) – the latter is known as the Science
of Construction or Scientific Psychology – that is, these Sciences possess the following Seven
attributes, simultaneously: real, useful, correct, precise, organic, relative and social.



For this reason, Economics is not a positive science, but rather a technological application of
the Positive Sociology Science. Just as topography and accounting are technological
applications of the Mathematical Science and mechanics of Physical Science etc.



It is also due to the above that Politics, Education, Medicine and Duties/Rights will never be
Sciences, but rather Arts of the Good or Goodness, using the support of positive Sciences for
their operational activities, having as harmony the Fine Arts (Poetry, Architecture, Music,
Mimics and Painting).



Based on this set of Natural Laws which form the Dogma of Positive Doctrine or Scientific
Doctrine, it is possible to analyze the Past and to foresee the Future, since the Present is s flash
which can be used to adjust the Future. However, we cannot predict when this Future may
occur; we can guarantee that if the sociological situation and the resultant of the moral
behavior of its current inhabitants remain as they are, for sure the diagnosed situation will
occur.



In this way it is possible to get to know the destination of the society under analysis.



As the three “forces” of major strength which act in the existence of a society to maintain its
balance or unbalance, which can be expressed as three Capitals: Positive Moral Capital,
Scientific Intellectual Capital and Material Capital ($), which have to be policed in order to
avoid the weakening or their irregularities of “vector magnitude”, which certainly create great
ills for society, such as, for instance: subjectively we can imagine the point when the “entropy
of positive moral capital” reaches zero, causing the appearance of a great “black hole”,
swallowing us all, due to this financial and economic globalization captained by the US, which
is necessary but was extremely badly managed by the high level of immoral behavior of its
financial administrators. This figurative presentation may be conceived nowadays in the crisis
we are living through. The reflex of the crisis of Positive Moral Capital as it reflects in the
destruction of the Material Capital (financial, economic, etc.).



It is on this strength – the Positive Moral Capital – represented by an “oscillating vector”, that
this work will be based, whereas most scholars and intellectuals are not aware that the control
of this Capital’s behavior is a phenomenon governed by Natural Philosophical Laws, and that
consequently these sets of Natural Laws may be grouped to form a Science, as consecrated by
Auguste Comte and named Positive Theoretical Moral Science, or Science of Construction, or
even Scientific Psychology. The “oscillation of the parameters” of the Natural Philosophical
Moral Laws which lead the individuals of a society to have an immoral or moral conduct,
leading them to acts of passive or active corruption, to the point of no longer respecting the
res publica, or through ethical conduct to develop Social Well-Being acts for their community,
respectively.



Enough of “Let’s Celebrate and Commemorate Election 2008”, let us now dedicate the
suggestions of New Duties not only to the US, but to the whole World, as we plan and execute
a Education Plan for the Teaching and Observance of the Philosophical Laws of the Science of
Construction or of the Scientific Psychology, in order to save Humanity from the displeasures
of Hecatombs. Let us not pretend that any one of us here is naïve, and if necessary we shall
legally use military force to maintain social order.



I realize that I may be longwinded in my explanation, but there is no other way to transmit a
new vision to those materially in power.



Let us then start with the Positive Theoretical Science or Science of Construction or Scientific
Psychology for the discovery of the Natural Philosophical Laws which are beyond the scope of
the present work as their explanation is very extensive, governing the immense and complex
diversity of the affective or sentimental component of individual human behavior.



The considerations which may be made in a Course on Positive Moral (Theoretical and
Practical) will allow us to understand that human behavior does not depend exclusively on the
affective factor referred to – it rather presents itself in the shape of instincts, passions,
emotions or feelings, more or less prudent as befits each individual. The three aspects – moral,
intellectual and active – of human nature are indeed inseparable and simultaneously condition
the conduct.
The Positive Theoretical Moral (Static and Dynamic)



Static Positive Theoretical Moral: its study is simplified by the development not only of the
diversities which characterize each individuality, but also of the heterogeneities which the
moral phenomenon suffers throughout the ages and locations. Its variations as a function of
the constant fluctuations in the cosmological, biological and sociological environment are thus
diverted by means of a true logical trick. The fundamental identity of the anatomical-
physiological constitution of human beings, and especially of their apparatus for relational life,
is the basis upon which rests the Static Positive Theoretical Moral.



Dynamic Positive Theoretical Moral: it expresses the discovery of the Natural Philosophical
Laws which govern any variations of the psychic phenomenon. These variations occur
constantly due to the actions and reactions which take place between an animal and the
multiple physical, chemical, biological, (social and even moral agents which characterize the
environment in which it lives and participates); which is why its studies concern the actions
and reactions which connect these three factors of conduct, as well as the correlations which
exist among them and characteristic conditions of the physical, biological and social
environments to which the individual under analysis is subordinate. Not only does the physical
world stimulate, nourish, and regulate the cerebral activities, but also the organic and social
environments which perform analogous activities, albeit much more varied in their effects.



Finally, the Practical Moral is destined to use this knowledge for the solution of the problem of
the whole of society, which consists in the adaptation of each individual to be disciplined
through an education plan, beginning with the establishment of rules of conduct, i.e. the
principles which separate the social good from the bad, the just from the unjust, the rights
from the duties, etc.; and ending with the establishment of the art of education, that is to say,
the most efficient processes to obtain the assimilation of each personality to the referred
social structure. To educate consists in acting upon the psyche of each individual so as to
adjust his feelings, thoughts and character to those of the society he lives in, with a view to
obtaining sufficient unity and harmony of general conduct, or further still an indispensible
collective convergence.



The ethic principles or rules of conduct reflect the characteristic habits and customs of each
society. What may be just and even represent a duty in a fetishist society may, for instance, be
unjust and even criminal in another more evolved civilization, such as the Greco-roman or
mediaeval societies. The Positive Practical Moral – Education, when confused with theology,
consists of a few ethic rules which were compulsory, together with other less important rules
not directly enforced through force. The historical evolution of the Practical Moral is intimately
linked to the evolution of the structure and organization of societies throughout the centuries.
Similarly, the art of Education has varied continuously. The fetishist pedagogy, spontaneously
based on the imitation by children of the current habits of adults and aided by taboos, evolved
until the modern age, by which time it already presented itself as an extraordinarily evolved
and efficient art, based as it was on the major and invaluable knowledge accrued through the
positive sciences, mainly by the Positive Theoretical Moral.



These considerations are intended for the Moral Course, to summarize the relationships
between the Positive Theoretical Moral and the Positive Practical Moral, as well as to conclude
in favor of the division of the latter into two chapters: Ethics or the Moral Rules and Pedagogy
or the Education System.



Based on this preliminary information on the last of the sciences in the Encyclopedic Chain
(Mathematics, Astronomy, Physics, Chemistry, Biology, Positive Sociology and Positive Moral)
we shall now analyze superficially the science which studies Social existence, the Natural
Philosophical Laws of the Doctrinal or Religious, Political and Scientific phenomena, with man
living within society as a collective human order, as contained in Annex I to this
correspondence. We shall focus within this Positive Sociology science on a suggestion for the
stability of the Economic Balance which has troubled us so much. We shall probably not see
such CHANGES within this century, but they represent the only escape for Social Well-Being,
with PEACE for Humanity.



There have been enough efforts on the part of some elite intellectuals to write a series of
articles and books in the second half of the 19th century and up to the present, within a reality
which is wittingly stifled and hidden, by those who consciously or unconsciously wish for the
present predominant Education level, based on human egoism; with the predominance of
repression by all order of conflicts, in the name of immoral liberty; thinking that dispute is the
only path towards improving Social Life, aiming to improve the products to be sold solely for
the sake of individual instead of social profit, not for the well-being of others, etc. If all are
educated to do the good others, that is, to Live for Others, and to Live Openly, having Love as
Principle, Order as Basis; and Progress as Goal, we shall find Peace in Humanity. This is not
however the way of thinking of the theologically Educated, with God and Wars; neither of the
capitalists with their individualism and competition with democracy; neither of the State
capitalists, with their communism.



At the present moment, if we are not able to avail ourselves of all that is suggested in this
Moral Macro Plan, let us then select a few points, transforming them into Duties, in order to
face a more pacific Evolution of this phase of Humanity.
With regard to the philosophical analysis which clearly demonstrates the precise mistakes of
the Political Economy and the dangers inherent in its application, I am submitting it for
didactical purposes at Annex II, based on the work of Pierre Lafitte – “Revue Occidentale
Philosophique, Sociale et Politique” – 1892 – volume 6, No. 4 – First and Second Part – Paris,
France.




INTRODUCTION




We must draw the attention of Conservatives – “Secret Power” – towards the need for, both
from the social and the industrial points of view, conservation and stability in the economic
phenomena. The failure of Political Economics to rule the industrial order, the growing
dangers of this absolute doctrine which are so evident that it becomes really urgent to apply
the social science – Positive Sociology, a more convenient appreciation of industrial activity, in
order to supply this activity with a new better direction. The social science – Positive Sociology
– cannot be, in effect, a mere academic game: it must shine on practice and show it through
its main effectiveness.



For more than two centuries they have been programming, consciously or unconsciously, the
Crisis of the Industrial Era, and certainly there has to be understanding on the part of the
Conservatives for there to be a change in the Capitalist System and a stronger emergence of
Labor, with the consequent creation of an intermediate Labor-Capitalism, in order to minimize
the new Power relations and the change of the very World Geopolitical Power, in a more
harmonious and peaceful way, to predict solutions for minimizing unemployment, so that
when it does occur, like now, in times of crisis, affecting the workers and favoring the
employers, making always Capitalism Democratic, a dangerous regime from both the social
and the industrial points of view.



Positive Sociological Science has as an objective to see and express the reality of facts, and
should rule opinion and not be ruled by it. Statesmen should take into account the prevailing
opinions, since these opinions constitute a social fact which should not be scorned by practice,
but rather be taken into serious consideration. It should not arise from philosophers, and
Statesmen should see facts as they are, declarations as they see them, merely adding to the
expression of their thoughts a tolerant moderation which suits the whole very well.
Social science – Positive Sociology, as laid down by Auguste Comte upon positive or scientific
bases allows us to rise towards an appreciation of facts and of the Philosophical Laws of the
industrial order which is more real and complete than that realized through Political
Economics.



This latter doctrine possessed a transitional value, as the principles laid down by Quesnay,
Hume, Turgot and Smith could only constitute an admirable work, which was merely
preparatory.



In this manner a new mental thrust may finally be formed, soothing the sick agitation of
western industry and replacing it gradually by a slowly progressive system having always
Progress (workers) subordinate to Order (employers). We may thus avoid, for the environment
of a fertile development, these unending perturbations so deeply disastrous especially for the
labor classes, the moral reaction of which is ever more deplorable.



In summary, the definitive result of this work will be to make suggestions upon unshakable
new Moral and Social Scientific bases, for the well-being of all the American people, and
consequently of the whole Scientifically Civilized World.



Any great religious or doctrinal renewal was always characterized in the evolution of our
species by the establishment of NEW DUTIES.



From this simple statement, we can see how great the mistake is of those who think that the
normal state of our species should be to hand over to men increasingly more powerful means
to consume and abuse, freeing them for ever more of any obstacles and any disciplinary rules.



According to this manner of perceiving the social state, each one of us would be limited to
being a subordinate within the independence of his manifestations, not so much through his
voluntary adjustment to the demonstrated moral rules, but solely through the defeated
interests of other men. If such doctrines could prevail, they would lead to the degradation of
our species. Fortunately, however, this is this is not the case, and even should we wish to grasp
what in these doctrines could seduce intelligent souls or psyches, we would find that this
concerns the badly analyzed feeling of the need gradually to eliminate the intervention of
merely material force for discharging our many functions, without ever achieving this
completely. Positivist Doctrine satisfies the various conditions of the problem by proclaiming
on the one hand the subordination of each one of us – there are ever more vast duties – whilst
demonstrating on the other hand that this realization should become increasingly voluntary,
so as to thus reconcile subordination with dignity. In other words, this means that we will be
progressively less ruled, as we manage increasingly to rule ourselves. This being so, it can also
be said that in another manner that “only he who polices himself is not policed”. This is an
ideal type as sensed by our gentlemanly ancestors. We accept their program and we will be
able to execute it, thanks to a more real doctrine than theirs, and a more favorable situation.



However, if the conclusion of our work should be the formulation of the New Duties which
Positivism finally introduced into the industrial order, it would be convenient consequently to
insist slightly within this introduction upon the true Scientific Theory of DUTY.



The General Theory of DUTY has hitherto been superficially addressed by the theological-
metaphysical doctrines. Philosophy, which has become scientific, can broach this great subject
and upon it build a truly positive or scientific theory, for the social well-being of the Human
Being, here on Planet Earth.



Let us see preliminarily what is understood by DUTY.



DUTY is the expression formulated from the conditions of our contribution to the existence of
a collective Being (Family, Homeland and Humanity *), the Great Being. This definition is
nothing more than, in accordance with the character of true scientific definitions, the
systematic expression of the idea that the common sense of the universal has at all times
attached to the idea of the word duty. This is an experimental and universal fact of our nature.
Science, being the extension of universal good sense, has as an objective to analyze and
coordinate this great fact, this great notion, so as to accept that which is necessary and to alter
or perfect that which is appropriate for change (*). Humanity is the set of convergent beings,
from past, future and present, who have contribute, will contribute and presently contribute
to the improvement of the social well-being of the human being, on the planet Mother Earth.



Duty results, in fact from the affluence or convergence of sympathetic or Altruistic feelings –
LOVE (Veneration, Attachment and Goodness) which inspire devotion in other Beings,
especially collective ones, and from the intelligence which determines the conditions of this
affluence. From this constant combination of a trend and an opinion, there results the feeling
of DUTY or the disposition to adjust our conduct to the necessary conditions of the collective
existences to which we are united. To a man, the conscience in each era is the set of the
customary dispositions to the performance of the various duties; and remorse is nothing more
than the painful emotion which results from the non-satisfaction of each of these distinct
dispositions. The notion of duty is not absolute, but rather variable, without being arbitrary; it
develops gradually with the evolution of Humanity, as clearly noted by history, which attests
on the other hand the compound nature of the notion of Duty. If Duty were a feeling, or a
simple inclination of our nature, it would not be possible to alter it, other than in its intensity,
but not in its nature.



One understands that duties increase in number and improve due to the evolution of
Humanity. This is part of the social evolution, where relationships increase as evolution
extends itself and consequently becomes more complicated. If the duties did not increase in
number and precision with the extending of human evolution, society would become
contradictory and would dissolve itself.



All around, we can also say that, to an individual, the duties in each society become more
precise and numerous as this individual occupies a higher position in the hierarchy of social
functions. Examination of all societies offers evident proof of the aforesaid and Hindu
theocracy shows a characteristic example, in the creation of the pariah, the man with no
duties.



The grandeur of human civilization, which has increasingly differentiated it from animal
existence, consisted precisely in subjecting our various functions, including even personal
ones, to increasingly more precise duties. The principle of these obligations results from the
fact that the various modes for the realization of personal functions have consequences which
are in no way indifferent to the modes of other humans. In this manner, nutrition, sexual
instinct, etc. have been subjected to and owe their behavior to distinct obligations. These
various obligations, passing into the habit state, constitute prejudices.



The movement of civilization should establish a growing number of prejudices. However, when
a being occupies a lowly position in the hierarchy of civilized beings, the number of generated
prejudices is usually low.



Savage Homo Sapiens has few prejudices and other animals possess no prejudices whatsoever.



These prejudices should naturally always be capable of demonstration.



The present anarchy of the Globalized World should not delude us about this subject.
Positivism proclaims new DUTIES. The great character of Positivism, in this respect is, for the
first time to subject industry in a systematic manner to a set of Moral and Social duties. Not
that this mode of activity had completely lacked this, up to now, but the Moral regulation of
industry was purely indirect, with no systematic and regular management, even in the
theocratic regime proper. Even Catholicism, the most systematic state, cannot touch on Social
Moral proper, other than through some vague charity advices.



The evolution of Humanity provides Industry with both a civic and a moral character: this is the
great objective which Positivism aims to reach.



The main conclusion of the present work will be to formulate the Duties of this great
transformation of industrial life, with a view to enriching the good intentions of Mr. Barack
Obama, elected President of the United States in 2008.



Greater details of the philosophical base which gives support to this project may be found in
Annex II to this document.




Let us now focus on the means for reaching Stability of Economic Equilibrium.



I – Concerning economic instability and its dangers



The philosophical analysis we have just carried out, together with the information in Annex II
gave us a precise knowledge of the mistakes of Political Economics and the dangers of its
application. We may now appreciate to how these mistakes influence to such a deplorable
extent the present situation of the planet, granting systematic consecration to the constantly
increasing excesses of unbridled industrialism, forever willing to dispense in the name of these
fallacious conceptions, with no control and even no direction.



Conceiving only economic life, in its full planetary universality, with abstraction of the other
social elements, we arrived thus to the implicit proclamation of a purely material way of life.
To produce deliriously, madly, without prudence towards the excesses of consumerism, as
much as possible: this has become the sole objective we have given to human life. I know full
well, as I have observed, that economists sometimes place in their prefaces respectful
considerations about Moral, but as these vague declarations never define the true social
duties, they affect the for, but in no way the content. This situation is so true that it even
levels and classifies peoples according to the amount of meat they consume or as a more
common example according to their GDP.



What we have just pictured is the economic equivalent of the singular democratic classification
of peoples according to number of individuals who can read, obviously carefully leaving out
information on what they read.



One of the most deplorable consequences of such habits and of the principles they consecrate
is a constantly growing economic instability.



A simple glance at 19th century Western society, especially at the French and British
populations of the time, highlights a perfect evidence in the social phenomenon. There is
evidently an unceasing excitement to constant change, be it in the production methods, in the
consumer habits, or finally in the various relationships of consumers with producers or among
the various producers.



This instability refers to the preoccupation of an unbridled production, directed by purely
personal motives, with no intervention whatsoever of moral and social motives. Under today’s
globalization the parameters have changed to unbearable conditions, leading in the US
nowadays to a great Moral disaster and consequently harmful destruction, unemployment and
hunger. Political Economics made systematic this exclusive intervention of personality or
egoism on industrial life. Now, without an altruistic counterbalance, this always thrusts
towards indefinite variability, above all when, as nowadays, equipped with the most powerful
methods of satisfying consumerism.



One has even, in the name of progress made a sort of dogma out of this instability.



The dangers of economic instability are personal, domestic and social. We should therefore
briefly appreciate this triple point of view.



The personal dangers of economic instability are of many types:
1) First of all, it is obvious that such instability necessarily constitutes a predisposition to
madness. The normal state presupposes always a double subordination of man to the World
and to Humanity.(Of the intellectual symptoms of madness, as demonstrated by Dr. Eugène
Sémérie (1832-1884), Vol. 1 by Adrien Delahaye, Place de l’École de Médecine – Paris, 1867,
clarifies these statements).



Now, the growing instability of positions is evidently one of the most effective conditions for
determining incoherence, which is at the same time one of the causes and one of the
characters of madness. On the other hand, this continuous instability heightens the nervous
state – irritability, which is the consequence of a complex juncture of civilization, which was
recently reinforced by the necessary Globalization and is presently extremely badly managed
and      monitored, thus nowadays transmitting to the whole Planet Earth the instability that
contributes towards the considerable dangers of this reigning state of nervousness. (See Call to
Physicians, by Dr. George Audiffrent (1823-1909), Paris, Dunod, 1862, who already worried
about this subject of human psychopathology.



The grave danger of the irrational institution of the present Political Economics is precisely not
to appreciate the mental and moral consequences of the various modes of industrial activity;
this so-called science always proceeds as if the objective of civilization was to make mere
consumers, and not men and citizens.



Whereas social science – Positive Sociology, constituted in a real positive manner, never loses
sight of the final destiny of evolution, which consists in our universal improvement. This is why,
while considering industrial activity as a simple element of the collective organism, we just
appreciated the consequences of the disordered state, of this activity upon our own human
psychosomatic constitution.



We all know the disastrous effects of an industrial and disordered state upon the constitution
of the workers who take part in it. Human species is struck and degraded. To such an
indisputable phenomenon, economists can only answer with uniform repetition of “laissez
faire, laissez passer”; besides, we have often seen the very industrial bosses extracting from
this spectacle accusations against the working class. They forget that this situation implies for
them a serious responsibility, given that one of their prime duties is to make all efforts to solve
it. Which remains, in the shameful participation of the industrial bosses – the employers, in
the system of hypocrisy, practicing acts which dishonors their Moral conduct, stating that God
will solve it; that this is not a problem of the business people, but of God; and also that if
applicable it is also this is a problem of the government; whilst never worrying about the well-
being of their staff.
2) The excessive domestic dangers – within a nation – of economic instability are no more
evident than the personal dangers, and we shall now look at the true conception of the human
Family.



That which essentially differentiates the human Family from the family of the other animals is
continuity; whilst the latter is reduced basically to simple present solidarity, the true character
of the human Family is to have a past and a future, and only the aristocratic classes have up to
now offered a true type. Economic anarchy tends to disorganize the family, since political
economics was never able to rise to a positive conception of this great social institution.
Instead of considering society, according to scientific reality, as being composed of Family, it is
perceived, on the contrary, as a simple grouping of individuals who pursue well-being as a
merely personal objective.



Economic anarchy thus receives a consecration, with scientific appearance, which aggravates
such a situation. Let us appreciate in more detail this influence of instability as such on the
Family.



Firstly, it tends to suppress the fixity of domicile, which is the first condition for the normal
existence of any family. The profound instinct which characterizes language led us to designate
as “house” any true family, as shown by the aristocratic classes. But far from extending to all
this superior type, economic instability tends to alter profoundly the fixity which had already
been obtained. One went so far along this path that one dared to stat that Paris, in the 19th
century must be finally composed of nomads. Such a statement was truly sincere on the part
of the person uttering it, but met with only a non-formulated instinctive aversion on the part
of the public, which shows us the sad state of degeneration to which a triumphant
economicism has led us. The final result of such a conception, if realizable then, would be to
change Paris into a sort of vast Street Market, where all the world’s rich would flock to and
show the shameful spectale of pure consumerism, transformed into a sort of social function,
as is today’s New York, and which in no way represents the patriotism and nationalism of the
true Americans.



Economic instability further acts in a less apparent but more intimate manner on each family,
suppressing the relationships which result in similarity of occupation among predecessors and
successors. It is actually understood that this should not be considered as something absolute,
and that in no way is it necessary to reach the just mobility which indispensible for the
existence of the great organism – Humanity. Furthermore, as these solutions are positivist and
mostly moral rather than political, they always permit one to avoid the inconveniences of the
absolute spirit (theological intelligence), so antipathetic to the deeply relative character of true
sciences, i.e. those which simultaneously possess the seven attributes: real, useful, correct,
precise, organic, relative and social.



As for the social dangers of the enormous economic instability, these are so considerable and
so evident that they have already drawn the attention of conscientious observers, worthily
preoccupied with our social situation.



The industrial movement developed a vast proletariat, the social incorporation of which
remains the great problem of our time.



Now, the instability of habits hands this immense mass over to a growing and truly terrible
insecurity. Over a few days, numerous workers are in danger of being deprived of their means
of existence by a simple modification, with no possibility of being held responsible, since due
to their position, they cannot foresee or influence this matter. Beyond the instability of habits,
we observe an incessant growth in the production means, brought about by a blind worry
about progress and the applause of our doctors.



The consequences are the same as those due to the instability of habits, i.e. with the
customary and often terrible unemployment, leading sometimes to the slow death of
numerous victims. As stated precisely by Mr. J. H. Bridges:



”Within our great and growing cities there are scourges which make the feudal massacres
seem like happy combinations in comparison. I hold the view that it is terrible that blood must
be shed, but it is otherwise terrible that blood must dry up and be consumed. Society’s
advanced development certainly offers us more advanced perspectives but also brings with it
more dangerous and fatal dangers of corruption. Before us, raised to a higher heaven and
drawn to a deeper hell.” (Dr. J.H. Bridges was the greatest philosopher and the greatest
scientific mind among the leaders of the positivist movement at the end of the 19th century –
he lived in London).



In the Middle Ages it was terrible, the victims were exterminated violently with blood gushing
out of them and they stopped breathing instantaneously with the onset of death. Nowadays
death is processed more slowly, with psychic and organic crises and hunger, leading to suicide
or madness, before its onset. Suffering is much greater.
Growing unemployment becomes increasingly more terrible, leaving the lives of thousands of
men constantly exposed to extreme dangers, without a hope of foreseeing or remedying them,
in spite of statements which seem a bitter irony, as they lack any truly serious basis.



In its protective action, the government is merely a representative of the society which needs
help, for its domestic or industrial elements.



This protection will be exercised with the sanction of public opinion and this sanction will be
formidable when the working class is involved. Economic sustenance by the State will tend to
remain, so long as the Industrial Employers are not organized and the gentlemanly institution
of material protectorate. It is evident that, no matter how perfect, the industrial organization
will always require capital reserves to cover the deficiencies of the protection, that is, of the
patronage, that the Employers are destined to exert on the Working Class.



The conciliatory act of Government has no moral character nor of Educational improvement
(touching the human feeling), but is Instructive. So, if the family abandons the son, the wife,
the aged and the infirm, the State collects them, helps them, and hospitalizes them, without
bothering about harming those who caused this abandonment.



Similarly, if the working day is unstable or irregular or if there is a shortage of work, the State
must avoid misery, leaving it to the community, i.e., public opinion, the task of judging the
conduct of employers and employees.



In order to avoid conflicts arising from lack of work, it is convenient that the State as well as
industrial companies have special service or construction departments, on a non-permanent
basis, to place the unoccupied workers. Those who are not suited for such jobs should
preferably sign up in industrial schools, rather than being employed for unsuitable tasks, since
this will always be useful although not economical, as it is very important to perfect something
in men.



Individualists, i.e. Capitalists, solve these difficulties by means of unemployment insurance,
with the ridiculous pretense that each one should provision himself, as other animals do.
However, in social life, each one, whether he likes it or not, lives for others, produces what he
does not need and consumes what society allows him. The so-called rights to work and to live
transform society collectively into the duty to work or the duty to conserve or sacrifice life on
social service.
The inescapable obligations to feed all individuals must be fulfilled by the Employers and the
Government, evaluating the available means for this, and not expecting that society will feed
them out of charity or finds itself feeding them in the penitentiaries. As long as there is birth
control.



However, the most important results of such procedures consist in the workers’ understanding
that society is constituted precisely to feed them, educate them, instruct them, allow them to
create their homes and develop their intellectual and moral life. This will have to be in the
future.



One will thus understand that work consists of the inescapable duty, which all have, to
cooperate, as far as allowed by their aptitudes, towards the production and conservation of
the indispensible provisions and instruments, to maintain human existence and develop its
action upon the world with a view to improving it.



The purpose of work will then no longer be to enrich the bosses, but rather to enrich the
coming generations, promoting more easily their existence.



Workers will no longer live to work, and will not work to live; the day will come when
Employers will prevent excessive tasks, just as officers in the armed forces repress their
soldier’s heroism during combat.



Employers, on the other hand, will no longer consider themselves the absolute owners of
Capital, but rather its unbreakable managers in the service of the Social. A fraternal hierarchy
will develop among them, from the bankers and tradesmen to the manufactures and farmers
and stockbreeders. We are far from getting there, but that is the target.



The definitive organization of economic life will enable the disappearance of the small
industrialist, who is the main cause of the scarcity of products by way of making Capital and
Labor costliest. Small industries, are normally great problems are found, since they require for
their survival a disproportionate level of utilities with respect to the capital they employ, and
force their Owner to deviate from social needs in favor of serving only personal needs. In this
respect, we hear in detail, in order to console the poor and calm the conscience of the rich,
that nowadays any honored and faultless worker can become an entrepreneur. Small
companies, large problems.
It is not a question of some people appearing, but rather of all being happy, even if they do not
emerge. It is a question of preventing faults and providing honesty, to the poor as well as to
the rich. The argument that the appearance of the poor is the germ of maximalism or
bolshevism tends to lead society to primitive animalism.



If in the far future government takes over the control of industrial life with no regulatory
legislation, as is done by free market, by proceeding with a certain amount of judgment and
honesty, the conflicts among workers and employers will become minimized and civilized.



The Working Class will be able to remain calm with respect to the evolution of its opinions, and
will forego any disorderly intervention into the industrial administration.



The Employers, on the other hand, will not worry about becoming rich, but rather about
performing their social functions, as administrators of their production instruments and as
agents for the conservation of product and the sharing of provisions.



The regime of economic solidarity which we are dealing with is inconceivable under the
present parliamentary form of political government, since the latter’s characteristic
irresponsibility, intrigue and corruption would lead us to the realm of boundless abuse. There
is no doubt, however, that if we manage to attain separation of Church and State, Government
will be reduced to practical and material functions and will abandon the pretense of interfering
into the Churches.



The political parties, which today aspire to taking over parliamentary representation, will then
worry about managing the true public opinion, as the opinion of the people, and will wish for
the practical and honest men, rather than the bourgeois, to govern the Republic with full
responsibility.



The representation of Societocratic Republican Regime will then be composed by the classes of
Bankers, Tradesmen, Manufacturers, Service Providers, Farmers, Breeders, Scientists,
Technologists, Civil Servants, Military, and Politicians of the US, which will determine the taxes
and agree on investment in a conscientious manner, upon Positive Moral bases and in
harmony with the true economic interests of the US Nation, in a new Assembly known by the
Positivists as Chamber of Budget and Management.
Positive Sociological Science has demonstrated that all human conflicts originate in the lack of
temporal direction and spiritual direction, and the confusion between power and justice ,
between the State and the Church; a confusion prevalent within the Political Assemblies, as
well as in the Industrial Federations, the Unions, and the current pretenses of the Working
Class



Without Wild Capitalism, and also without Wild Commune-Socialism.



Workers should unite and coordinate in order to constitute the industrial government, leaving
aside their differences in doctrine principles.



Workers should unite among themselves and with the employers, with no distinction of
profession, around the social doctrines, in order to develop the most important of the political
programs, which consists of organizing in the public opinion a Moral Force, the only one
capable of serving as a regulator of material forces of the Government and of the People.



It is worth remembering that the single-party system or dominant-party system is an efficient
instrument for political mobilization and State reconstruction. However, in order to convince
those who are active today, I suggest the Tripartite system (Right – Center – Left).



In spite of its inability, in other situations, to thrust progress uniformly or to face revolutionary
commotions, there is the need for the Army to take on political direction functions. This
military intervention has had traditionally, with rare exceptions, a conservative, retrograde and
repressive sense, but on the contrary, had they received a more altruistic education with
respect to their nation, could have been an instrument of progress for conquering the
resistance of the most ultraconservative and traditionalist areas. However, whatever the signal
of military intervention, it presents serious flaws as a political form. We know that the Army is
not, by its own nature, an organization which is apt to develop a political task and to assume
the management of the State activity in a direct and stable manner. Apart from often
representing its relationship to the people, its internal political unity is not guaranteed, as it
does not possess a single Doctrine. Only the Positivist Doctrine could convert it to a nearly
perfect union, but it is unknown to most of today’s intellectuals, politicians and even military,
on top of its doubtful practicability.



Let us strengthen or induce by persuasion and knowledge, so that we can use all the the
trained and disciplined manpower, especially those from the reserve, to assume key positions
in each municipality, as long as they are trained and initially supported from the beginning by
practical men – entrepreneurs who are non-corrupt, possessing an altruistic vision and a high
Moral level. So that, in case this extreme measure is adopted, after the military takeover it is
prevented from being repressive, malicious and based on torture, but rather with the purpose
of carrying out reforms in the areas that need them most urgently, such as poverty in the large
centers, agrarian reform, and that of the judicial system, better income distribution, repression
of toxic plant cultivation, EDUCATION, separation of Church from State, etc., subjects relating
to social order, which generate conflict and discrimination; without establishing an exclusively
military and retrograde dictatorship or despotic regime; maintaining a free and just press
which should respect and be responsible as well as be punished for immorality. The Army’s
political task is of a sporadic character as it is limited to provoking government changes or
shortening paths, i.e., tracing paths for the realization of necessary radical reforms, for the
social well-being. This action must be very well planned, within a Republican Societocratic
spirit.



Therefore, the problem of the State is related almost exclusively to the Industrial organization
(Manufacturing, Trade, Services, Agriculture, Stockbreeding, Mining and Banking) of the
Country.



Government has the charge of a large number of civil servants, which place it in a category
among the main and largest of Employers.



Fortunately, the relationship of the Government with its workers and civil servants has two
sources of Moralization, be it through the elimination of the intent to profit or through the
spontaneous feeling of the people and the dignity of working in public services.



Workers cannot hold positions in government with a view to enriching themselves, and
government can be inspired by a spirit of strict justice, to agree or resist the pretensions of the
workers. The government has civil servants.



The same does not occur in the relationship of workers and employers in Private companies. In
such companies, of apparent private utility, the employers have enrichment as a target. And
therefore the capitalists proceed with enrichment without managing any company, wheeling
and dealing.



On the other hand, the workers imagine that they work to live, and therefore their ideal
should be: Work to live, not live to work.
With such a reciprocal spirit, one understands the actions which take place with complaints,
and the resistances which occur in labor conflicts.



Government should behave not only as a dignified peacemaker but also as regulator of
industrial life, whenever economic conflicts occur.



When a conflict between the Employer class and the Working class emerges in the economic
field, Government should allow them to look for a harmonious form from the social point of
view and follow the agreement of the parties.



In this way, it will only interfere if there is a deadlock which leads to sectoral instability,
considering the arbitrary justice of workers’ claims, and setting the limits for the equitable
conceptions that the employers must make. However, if technology, business organization
and market do not grant the company the means to satisfy the worthy claims of the worker,
profitability should then be scrapped. The employer must, nevertheless, before shutting down
the activities of the company, help the workers to find positions for continuing their labor
activities.



Companies may request help from Development Banks and other financial institutions for
development and incentive, in order to obtain support for the financial needs, with a view to
the improvement of their principal activities, training of personnel, etc.




An Industrial Assistance Fund, with the objective of providing industrial assistance in the form
of contributions to be applied to the salaries, in order to make all economic interests solidary.
This solidarity will serve towards moralizing both the workers’ pretensions and the employers’
resistances. Each company will feel responsible, before all society, for the respective conduct,
not only of its employers but also of its workers.



This way of generating the Industrial Assistance Fund will provide a means to reduce the
dissatisfaction or needs of the worker with respect to the salary. This fund will be released by
the Government to the Workers’ Union, so that the latter can release it to the workers of the
company in question. Should the workers’ claim be abusive, the unions will ask through their
assembly for the granted assistance to be suspended, for that particular industry
The economic protection of Government to the Working Class will only apply as far as the
development of procedures which have already been applied in the assistance and training
institutions.



The substitution of the State in the performance of duties which are normally attributed to
industrialists often leads the Government artificially to create public companies to provide jobs
to the unemployed workers. It is clear that such procedures cannot be qualified as communist
– para-state – since this involves but assistance to the action of the Employers at times of
economic perturbations. Example: farming/stockbreeding companies – the landless problem in
Brazil.



Governments truly do exert a communist action when they manage railway companies, mining
plants, etc., and this management is of the worst possible quality, due to the great
irresponsibility which prevails. On the contrary, if such management is connected to the
property of the companies, all functions become responsible, because they are granted trust
and given freedom.



However, nowadays when the opinion parties are being organized, which elect the politicians
– I suggest three parties; they may form among them, in spite of their doctrinal divergences,
the alliance of order, well-being and happiness, against disorder, evil and disgrace which
nowadays we witness when the entire congress remains in the hands of the Political Classes. In
smaller numbers, these are necessary in order to bring to these Chambers the needs of States
and Municipalities, which have nothing to do with the Industrial or Employer Classes nor with
the Working Classes, but rather with the State and Municipal Governments for presenting the
budgetary obligations of State and Municipal infrastructure, respectively, as well as those of
the Workers or Proletariat which are really existent and productive within Society. In this way,
Congress will always be thinking on the Nation, and not only on the interests of Industrial
groups (banks, factories, services, livestock and farming, etc.) represented by politicians and
lobbyists. The other congressmen will be elected by their Class Associations – Unions and
Federations, in a Societocratic electoral manner..




II – On the need to remedy the Economic Instability and the means to get there, aimed at
Social and Moral benefits.



In order to remedy the indicated drawbacks, it is first necessary to recognize it frankly, without
anarchic exaggeration but also without retrograde optimism. Let us see things as they are,
which is the first condition towards real improvement.
Having done that, let us recognize that the main remedy for social evils is intellectual and
moral, and secondarily political. Institutions only possess value and efficacy when they rest
upon universally known principles.



The objective to be reached is then to arrive at the formation of an opinion, under the
predominant influence of which habits can change, so as to return finally to a truly normal
situation, that is, wisely progressive, these habits staying always organic.



The advent of a new conception for social order, scientifically demonstrable, will sprout within
each of us sentiments and actions which will incline us to alter our conduct. In this manner,
social life may be regulated, since finally only that which rests upon free voluntary and slowly
formed support will be stable and efficient.



On the other hand, universally adopted conceptions (and they will inevitably be so, if they are
scientific) will form an opinion which is in no way arbitrary, since it will be the expression of
the reality which will permit the organization the reaction of each person towards all, so as to
help individual effort, reducing the use of force with a gradual reduction, although we may
never expect it to be entirely eliminated.



Let us now briefly see which are the scientific conceptions we need to adopt, so as to allow us
to improve socio-economic order, while accepting with resignation the unchangeable
provisions.



It is first of all necessary clearly to admit the great principles which were definitely
demonstrated by the famous 18th century thinkers, frequently quoted in Annex II –
Philosophical Analysis of Political Economics.



Firstly, individual property is the fundamental and necessary basis of any society; it is the
condition for all progress as well as of all dignity, and it must consolidated beforehand.



Secondly, the division of economic functions is as inevitable as indispensable.
Lastly, the various functions which are randomly ignored or abandoned to the natural play of
individual forces tend to for a spontaneous order, the unshakable basis of any artificial
improvement. It is however necessary now to establish a second principle, which was
absolutely ignored by Political Economics and which will be the starting point of our artificial
intervention, towards a wise improvement of natural order.



This principle is as follows:



“Richness is Social in its origin and must be Social in its destination”.



In effect, we have to recognize what was said about richness as obviously applicable to labor
itself. It is obvious that the professional capacity of a laborer, even at its most elementary
stage, constitutes a slow creation of Humanity which required efforts gong back to the earliest
times in history.



Labor is therefore social in its source and should consequently also be so in its destination.



Hence, as a result of this principle, there is the appearance of the figures of employers and
laborers, which form the necessary members of a vast organism and consequently the moral
transitional distinction between private and public functions should morally happen.



And hence also we all have duties to fulfill in the economic order



There are huge implications to the adoption of this principle.



Firstly, it is no longer morally permitted to consider the varied needs of our personality and its
varied aspirations as the only considerations which should drive the regulation of our conduct;
and we should introduce into the acts of our economic life the consideration not only of our
interest but also of the social consequence of these acts.



It is also necessary to interrupt the confusion which still reigns today between the notions of
Changes and Progresses, and not glorify the latter name for just any change, without
questioning ourselves whether this change constitutes a true improvement. Furthermore,
even when a change constitutes a true progress, it is necessary to investigate its true
opportunity from the social point of view. Consider today’s crisis in the USA, where the very
Transnationals destroyed the Country with unemployment and find themselves in insolvency
and/or bankruptcy.



Globalization is desirable and viable, as it is fatal and necessary, and yet it is leading us towards
anarchic progress and a retrograde order, resulting in a probable hecatomb, due to the fragile
moral and anti-social behavior of its financial executors.




Lastly, when the projected change becomes an opportune progress, it is an inevitable duty to
organize a convenient transition between the present state and the situation we want to reach



According to these various considerations, it is up to each one of us to fulfill three orders of
duties: from the active point of view, as industrial agents; from the passive point of view,
according to our approval or disapproval, conveniently within a scientifically accepted range



Another important duty which we should first analyze, since everyone may participate to a
certain extent in its realization, is to tend towards a certain rigidity of habits.



How may industrial life predict and provide if the various industries such as textiles, clothing,
furniture, automobile, etc. are subjected to sudden jolts which alter instantaneously the living
conditions of their participants?



All is artificial today, and created towards consumerism, with the support of the financial
sector.



This rigidity contains furthermore all those slow modifications which require convenient
perfecting.



Furthermore, this rigidity of habits so necessary for social order has the happiest personal and
domestic reactions and may permit true aesthetic perfection (fine arts), incompatible with the
preponderance of undefined whims, more often than not arising from the smallest and even
the basest inspirations.



Another fundamental condition to arrive at a truly normal order is the moderation of the
instability inherent to the transformation of production modes.



The so-called economic romancers protested very much, justifiably so up to a point, against
the deep aversion with which the workers generally receive the various progresses and
numerous changes effected since a few centuries, mostly in the manufacturing industry.



It is no doubt indisputable that the preliminary evolution of industry has been merely
empirical, and all progress, even the most useful and necessary, has been more or less
disturbing, and should not therefore be rejected. It is however necessary to recognize that, as
industrial evolution acquires more power, changes or even the most correct progresses bring
along perturbations and disgraces of an ever more serious nature to the workers and even to a
great number of employers or industrial bosses.



Furthermore, the empiricism of industrial evolution, as it becomes more disturbing, is ever less
executable in the present stage of human intelligence. According to the admirable formula by
Auguste Comte, Humanity’s preliminary age has developed intellectual capabilities, whilst in
the normal state they should be mostly regulated by norms.



The problem is how to organize the conciliation of Order with Progress, which can only be
obtained through the necessary subordination of Progress to Order; Progress must be merely a
development of Order.



According to the above, a series of duties must be created, for the public, the industrial bosses
and the workers.



•        The general duty for all, according to the positive conception of industrial order, is
finally to change the empirical conception according to which any modification to be effected
is considered as progress. It is necessary to conceive that it is everyone’s duty to approve real
progress only when it is timely and introduced gradually, with a conveniently organized
transition.
•        The special duty of industrial bosses is to organize this transition. There is a sort of
extension of the indemnity principle due to public utility; it is within their hands that human
capitals are concentrated, and it is up to them to foresee crises and such cases to provide, to
lessen the evils that every mildly intense change brings to the production means. Within this
there is an irrefutable duty the demonstration of which is easy and almost evident.



•         As to the workers, their intervention in this respect is more passive than active.
However, when the Working Class is regenerated by sufficient adoption of Positivist principles,
it will participate energetically in the maintenance of the economic order refusing the influx of
its work towards progress the utility or timeliness of which has not been demonstrated.
Positivism will supply in this respect common principles of appreciation and even of meeting of
minds. As to the useless or damaging industrial actions, striking constitutes an entirely strict
moral duty. We may thus see emerging strikes of a truly social nature, whereas up to now even
the most legitimate strikes were altered by a deep personality character, without social vision.



However, so that a set of similar duties may be efficient on the part of the public, the industrial
bosses and working class, it is necessary that responsibility may always be seriously applied.
This is why it is necessary to tend to reduce, rather than extend the principle of anonymity, the
disastrous prevalence of which would finally suppress all personal responsibility, in the
absence of which however there can be neither dignity nor moral order.



Lastly, it should be understood that since riches and labor are a production of all mankind,
upon which its existence and development rest, it is necessary to avoid as much as possible
changes, especially sudden ones, which are the cause of an immense waste of effort. This
being due to the fact that these changes bring about simultaneous losses of materials and of
mental and moral strengths, since the production agents need to acquire new aptitudes. Such
a conception should be generalized and systematized according to a global or joint vision of
Economic Order.



Economic Order possesses three essential functions: production, conservation and transfer.



Both the economists, and the public, due to the general lack of social order, attribute blindly to
production an exclusive preponderance.



It is necessary to return to a healthier appreciation: conservation and transfer influence
economic order to an extent at least as considerable as production. Complementing, the
formation of capital and its gradual growth is mostly due to conservation, completed by
transmission or transfer. This appreciation of conservation grants it its true dignity and
sufficiently explains the requirement to subordinate production to conservation.



We may conclude from this brief analysis the true character of the economic role of the
WOMAN. Conservation having returned to its real place in the economic order, woman
appears to us then as having to dedicate, as she has dedicated herself, to a grand role in
industrial life, without ever leaving the Family. This has of late been debased by her, and has
been highly harmful to sociability and morality in the formation of new generations.



Woman has an essentially conservative role within the Family and consequently within the
society. She should be according to an admirable expression the housewife, never humiliated,
and receiving from the Religions of her choice, through the basic notions of Moral and Civics
the due education which she will pass on to the children, in the period between fecundation
and 14 years of age, provoking in the children the notions of altruism and patriotism necessary
for the upkeep of sociability, thus making personality stay subordinate to sociability.



In order to enrich the magnitude of the preoccupation which should be dedicated to the
subject Feelings Education, aiming to awaken in the American People greater Union and Unity
to really substantiate the strengthening of the American Nation, so as to reach a Continuous
Stage of Evolution of its Civilization, I take the liberty of bringing a recent conclusion of an alert
of empirical base, which by chance communes with the analytical results of systematic base of
the positivist doctrine, by the Political Scientist and Historian Edward Nicolae Luttwak in June
1995, in which he says: “Competition between companies and people is destroying itself,
destroying the persons, the companies, and finally the very country – the USA. This unbridled
dispute removes the serenity of life, the tranquility of family coexistence and concentrates
income like never before, bloodlessly in Humanity’s recent history. In Southern Italy, losing
one’s job means little. One finds emotional and material support within the Family. The
efficiency and liberality of Manhattan do not exist there. However, in the rural environment,
nobody needs Turbocapitalism”, or rather, Excess of Egoism, since economic life is not stable,
but families have “La Mamma”, from which emanates Positive Moral, without her knowing it.
Due to his education, Mr. Luttwak did not notice that things are not as he said, that Positive
Moral should be left to the American preachers or pastors. What good is it if the theological
preachers do not satisfy with their arguments the scientific knowledge of their “sheep” and
cause their stampede? In Italy, this Moral preaching is left to the Mothers – the Mammas, truly
Women from Great Families. “Great” here does not imply Material Riches, but rather
“Affective Riches”, generated, as we have seen, by Moral Work, which is above the Material
and Intellectual Work Class.
This stunned gentleman tries to explain that the US “was colonized by Families and is losing
this basic value to economic dynamics. See Annex IV – Plans for the Government of Barack
Obama – Strengthening the families and Communities – in which I present my Suggestions.



Through this positioning we shall contribute towards collaborating in a grand proportionate
manner to the formation of human sentimental riches. This indisputable appreciation,
although contrary to the present coarse conceptions, makes us see at the same time that
Positivism should find in conveniently enlightened Women a huge support to finally organize
the subordination of progress to order, through the predominance of Moral. For this, the
Mother Woman has to be worthily rewarded by the State, when married, through a
Maintenance Salary, provided she is part of a family consisting of an androgynous couple. Its
operationality will be indicated in the Societocratic Constitution, to be suggested and for a
complete draft exists, ready for analysis.



In order to reassure Women, the following warning should be heeded:



- The wife and the daughters should be guided by the Priests of their Religions, together with
the Media, by the General and Spiritual and Civic Plan of the American Nation (GSCPAN), to
show that Woman’s best work is in the Moral Education of her children within the home,
devoted to domestic work, making the men with whom she lives – husband, sons and brothers
– more altruistic purely by means of a Mental and Moral action. She will earn a material
monthly payment ($) from the STATE, which hands her the full value of the Maintenance
Salary, with the addition of 50% of the balance of the Productivity Salary, due to her Husband’s
work, after deduction of other expenses of the couple - home and related expenses.



- Those Women who perhaps due to their nature or necessity, in case there male work is
insufficient within the family, wish to dedicate themselves to working outside the Home may
do so, in agreement with the spouse, provided this does not jeopardize the Moral Education of
their children until the age of 14.



- Women are to be excluded from military service and industrial works, which are visibly
incompatible with the physical and moral conditions of their gender.



- As man and Woman are physically and morally different from each other, and when in equal
social conditions the Woman is superior In feelings, since she is more Altruistic, her function is
to perfect the man, whereas the function of the man is to improve the world; therefore, the
participation of a Woman in Political and Administrative life does not imply this to be her
normal function, but rather a mere consequence of the spiritual freedom guaranteed to all the
citizens of both genders, national, nationalized, or foreigners, resident within the USA.



III – Conclusion



Thus, summarizing, it is necessary to recognize the following as demonstrated propositions
and that it is our duty to adapt our Conduct to these:



1)      that the individual appropriation of riches (each one’s property) is the necessary
condition of any social existence;



2)     that the decomposition of labor in distinct functions is also inevitable and indispensible
(Worker and Employer);



3)      that the various functions , liberated by themselves, under the thrust of each of its
agents, tend to form a spontaneous or natural order, which is the necessary basis of any
modifying action.



However, after having found, through these three propositions, the existence of a natural
economic order, we shall demonstrate the need for a modification of this spontaneous order.



We therefore establish that:



1)      Given that the economic order constitutes itself according to natural laws, we may, for
this very reason, and we must, consequently, subject it to a convenient perfecting, instituted
by a systematic action, freed from all arbitrariness;



2)     For this, it is necessary to admit the henceforth unquestionable principle that riches
and labor are social in their origin and must be so in their destination;



3)     Thus, according to what was stated, there is for each individual an irrefutable duty to
introduce into the performing of the various industrial actions other considerations beyond
those which are merely personal and we should appreciate the social consequences of our
industrial life, in such a way as to consequently alter our activity and contribute towards the
wise improvement of the natural order, the peaceful perfecting of the Human Being and of the
environment around it.



4)       That we should above all, in the various acts of our material life, tend towards a
sufficient fixedness or stability, with a view to avoiding sudden changes a and minimizing the
fatal inconveniences of all slow and timely progressive changes.



4.1) However, there is sometimes the need to perform a social surgery.



Such are the philosophical laws of the natural order of Economic Stability and the principles of
a wise and progressive changeability.



No doubt, on a subject of such a vast importance, we were barely able to present little
developed considerations, but we surely reached the essential objective of showing in the
continuation of Annex II the basic points from which results the deep feeling of the need for
stability of the economic order, aiming at the precise superiority of conservation over
production; and finally the conception of today’s need to subordinate (working class) Progress
to (employer class) Order.



As we finish these ideas and thoughts, we may not have considered all the economically
progressive changes, with this wise prudence which should preside over any destruction!



For one only destroys what one can truly replace.



We may arrive at this disposition to receive with diplomacy the progresses always so
sensationally announced, in such a way as to demand the convenient demonstration that
these progresses are real and certainly perfect the existing order!



As for this suggestion for CHANGE which we have just presented, it is unpopular with some
intelligentsias, but should it come to be realized among a large group of Men, it will grandly
provoke the happiness of Human Beings and the whole set of scientific conceptions which we
have just presented, having as objective finally to reach a Bombastic Moral Progress necessary
for Human subsistence and stability on Planet MOTHER EARTH.
I ask those interested and preoccupied politicians, military, industrialists (farmers,
stockbreeders, manufacturers, bankers, finance professionals, service providers, tradesmen,
etc.), judges, scientific intellectuals of the US to acquaint themselves with the information and
guidance contained in Annex III – Strategic Plans for Progressive Changes of Political
Agreements – for the better Social Domestic coexistence of the American people.



Attached is also Annex IV – Comments and Suggestions on the Government Plan of the US
President, Mr. Barack Obama – based on material relating to Family, received from the
Democratic Party, over the Internet, during the election campaign in November 2008.




I produced this work by myself, with editorial support by the Positivist Lawyer Mr. Arthur
Vilmonde de Lacerda Neto, and it demanded on average 15 hours’ daily work over
approximately 90 successive days, and demonstrates my great interest in taking part in the
team which will plan the PROGRESSIVE CHANGES promised to the American people by Mr.
Barack Obama during his election campaign. This could be either directly or indirectly
connected to the strategists trusted by President Barack Obama and/or Secretary of State
Hillary Clinton.



Hoping that my work may bring about a positive effect on the civil servants and on those who
will govern this Great Nation – the US – which needs deep progressive changes in the domestic
areas, with respect to the MORAL and SOCIAL order of its people, in order to show the world
that it is possible to subordinate egoism to Human Altruism so as to create more peacefully
and less competitively new paths for the Social Well-Being of the Humans on Planet Mother
Earth.



I wish to state that I am neither a nazi nor a fascist nor especially a communist; I am a different
type of democrat, a Republican Societocrat. “Republican” here has nothing to do with the
Republican Party, but rather with res publica – the public thing.


Expecting to hear from you, I wish you

Health, with respect and fraternity

Sincerely,



Paulo Augusto Antunes LACAZ
www.oocities.com/doutrinapositivista



The Text of this work was translated from Portuguese into English by the professional Eduardo
Lobo Cabral de Mello (loboarte@superig.com.br), under the author's supervision. The content
of the text is the author’s total and exclusive responsibility, Paulo Augusto LACAZ
(lacaze@terra.com.br).

								
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