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 (email@example.com), under the author's supervision. The content of the text is the author’s total and exclusive responsibility, Paulo Augusto LACAZ (firstname.lastname@example.org).
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