Books and documents:
Agustí Chalaux de Subirà, Brauli Tamarit Tamarit.
Agustí Chalaux de Subirà.
Agustí Chalaux de Subirà.
Agustí Chalaux de Subirà.
Magdalena Grau, Agustí Chalaux.
Chapter 10. Total society and its composition.
- Utilitarian society and liberal society.
This chapter is dedicated to fixing and defining the technical terms which
we shall use very often in this Part Three.
They are terms concerning the specific living society, and specific,
true-life social facts. Our perspective, if we must define them, is a perspective
of specific realities -not a perspective of abstract-monetary realities-
based on which we have prepared the definitions of Part
The specific, living, phenomenon we are interested in, and which we
shall consider as a study unit, is the total geopolitical community. But
this unit is at the same time a very complex whole made up by different
If we look for the irreducible element which makes up a social complex,
we find the individual.
Every human group, and therefore every geopolitical community, is made
up by individuals. By individual we mean «an animal being
-that is a psychosomatic being- endowed with a transcendent spirit».
Individuals are not totally determined -neither through the environment,
nor genetically or socially-, but are able to jump freely towards something
beyond their determined reality. It is this possibility of freedom beyond
determinism which we call transcendent spirit, and which differentiates
radically an individual from any other animal.
It is an extended mistake to consider as persons only individual men
and women. The simple observation of the present reality, and the historic
consideration of the past realities of man, show us on the contrary that
there are three sorts of persons.
In the first place we have the national-communal persons, or
a nation is only a birth group, according to the etymological explanation.
The national person has, then, an instinctive-genetic origin, but is already
endowed with spirit, with a self-conscience. It is, in fact, the first
person which, in the course of time and of human evolution, became aware
of being one.
In the second place we have the social-collective persons: they
appear and become aware of themselves within the national persons, and
are formed by free affinities and election among individuals.
Finally, we have the individual-mortal persons, which nowadays
are the most evident and even the most conscious of their essence as persons.
In spite of this, they are the ones which have appeared more recently in
the history of mankind. The individual conscience is an acquisition which
probably is related to the development of the social-collective structures
known as civilizations.
In order to make this distinction clear among the different sorts of
persons, we may suggest the following examples: they are national persons
all the birth groups, that is, reproduction groups, among men: the sexual-nutritious
group (that is, one or more males, one or more females, and their children;
at present the sexual-nutritious group takes the name of family); the ethnic
group (that is the whole of all the individuals related genetically which,
moreover, share the same customs and culture, and eventually the same language);
they are social-collective persons all the groups made by free choice:
a chess players club; a political party...
The total society or geopolitical community is also a person itself.
It is a social-collective person, historically having its origin in the
need for protection and defence in a permanent warlike environment. The
first geopolitical communities are the first cities, the first polis:
several ethnic groups met there to live in them:
geographically, in a given town space;
politically, ruled by one only ruling body (later it became the State),
which acted as a manager of the whole community;
justicially, protected by one only peacemaking body (later it became Justice),
well differentiated and separated from the ruling body.
In this way we find again, quite naturally, the word empire.
This word comes from latin imperium, and this from the verb imperare,
which is made up by in + parare. Parare meant, in the first
place, «to prepare, to get ready»; and imperare meant
exactly «to take steps, to prepare so that something gets done».
For this reason, the most original meaning of the word «empire»
is that of «a collectivity which gets ready, which takes steps of
inner organization and of outer defence», -even if later the meaning
of imperare has evolved towards «to rule, to command»-.
We shall then disregard any ideologic prejudice, and we shall use the
term of «empire» in the above-mentioned etymologic meaning,
as synonymous with the expression «geopolitical community».
We want to banish all the deprecatory connotations from this word, and
use it simply as a previously well-defined technical word.
Empire has its origin, as we have said, in the need for protection and
defence. To this end, several ethnic groups assemble freely in an empire,
in a geopolitical community. To this end, the fundamental idea which explains
the empire, is that of free fedaration agreement, in its two versions:
federation in one only compact nucleus to face the outer dangers (or uni-extra-federation)
and free domestic confederation, for the free organization of every ethnic
group and of the relationship among themselves (or multi-inter-confederation).
The person born of this free pact is a social-collective person, made
up of multiple communal persons -the ethnic groups federated in the empire-.
The two imperial bodies in charge of carrying out the goals of the empire
are the political body and the justicial body. To them the collectivity
delegates its authority, and entrusts the job of ruling, but within very
exact limits. Out of these limits, every group can freely organize its
activities and its civic institutions in a completely autonomous way.
If, in the course of time, the political body and the justicial body
appear to be faithful and effective protectors of the imperial-collective
person, it may happen that this, slowly, becomes a communal person, a nation,
an ethnic group of a superior range than the groups which originally made
it up, superimposing and accumulating itself on them but without destroying
This is the noble mission and calling of any empire. We need then avoid
any confusion between empire and imperialism. What in an empire is an effective
protection of all its members and research of a future nationalization,
in imperialism, which is a deviation and degeneration of the empire, it
is an exploitation of the majority on behalf of a few, with the complicity
of the political and justicial bodies, become corrupted by the vice of
3. Utilitarian society and liberal society.
We will now explain a very important differentiation in our conception
of society. It is the distinction between utilitarian society and
The utilitarian society14.
In this Part Three, we shall understand for utilitarian society
a whole made up by:
all the private persons -whether individual or collective ones- which,
with an interested and egoistic actitude, acting only on their own behalf,
dedicate themselves to the production or to the consumption of utilitarian
goods. These persons are called productive and/or consuming personal
forces, or production and/or consumption agents.
all the specific goods exchanged (whether produced goods or producing goods;
see page 16).
all the monetary interrelationships among these persons concerning these
goods: that is, sales relations on the one hand (sppliers) and purchase
relations on the other hand (customers), whether it is produced goods or
The utilitarian society is also called a market: we have already given
its most accurate and operative definition, as a «collection of all
the free elementary, monetary, changes». (see page 80); but, for
the needs of this Part Three, we do not need the narrow definition, but
the widest one we have just developed.
The liberal society.
By liberal society we understand a whole made up by:
all the private persons -whether individual or collective- which, in an
altruistic and unselfish actitude, without going after their own interest,
dedicate themselves to the service of all the members of society, without
all the services given by these persons, through the interpersonal relation
and all the remunerations that in justice, the geopolitical society decides
to deliver to them so that they may live with dignity and develop their
vocation with all the technical means within their reach.
The utilitarian and liberal vocations, activities, professions, institutions...
differ radically among themselves as far as their motivations and objectives
are concerned; but all of them are equally noble, legitimate and necessary
From the acknowledgement of their radical difference are derived, however,
important consequences: the main one is that at all costs must be avoided
the mercantilization of the liberal society. Of the specific mechanisms
which must avoid this situation, so frequent in our days, of confusion
between utilitarian and liberal, we shall speak later.
1 we have given the definition of utilitarian goods and of utilitarianism.