Part III. Foundations of a new, libertarian, social order.

Introduction.

Starting from the monetary reform we have suggested in Part One, the bases of a new social order may be established, qualitatively different from the present one.

The immediate possibilities suggested in Part Two, even if they are very interesting contributions, do not change in depth the main features of our present civilization: they only supply an instrument for clarity, transparency and information within the prevailing order.

But we want to go farther on, and to offer a valid, practical and specific option, to the most urgent problems faced by society, problems which find no solution in any of the two antisocial models in force: the capitalistic model (in all its versions) and the communist model (in all its versions too).

1. The most suitable instrument.

All the present ideologies, especially those prevailing in both worlds (capitalism and marxism), are completely anchylosed, tied up in the past century.

The social and technical realities have evolved a lot from the last century, but these ideologies have not been able to fit into this change, and now they are outphased: they are unable to give suitable solutions to the most important and deep problems of our civilization.

We do not want to introduce a new ideology able to find answers for all the social problems, but we prefer to directly strike at each one of these problems, one by one, and to find practical and specific solutions. To make these solutions feasible and useful, we have a privileged instrument: the pro-telematic cheque-invoice.

In fact, the introduction of the pro-telematic cheque-invoice as the sole legal monetary instrument, and the accounting centralization of the telematic monetary network for statistic-analytical purposes, create an all-documented market and society in the monetary aspect, which we call clear (monetary) market and transparent (monetary) society. Clear market and transparent society mean that:

Within the framework of the suggested monetary reform, then, it is possible, in our opinion, to start to create new social structures, new forms of social organization to favour and protect the specific liberties of every individual: that is libertarian structures.

2. Ethical inspiration.

We have spoken about offering specific solutions, forgetting any ideology whatsoever. Now, the solutions to social problems, even if based on an objective and exact knowledge of reality, can never be absolutely neutral; any approach, suggestion or social project always partakes more or less of ideas, perceptions, intentions... which are not «scientific», very intimate, personal, subjective, whether we are talking of individual, group or class interests... or of ethical ideals in the service of all mankind.

Also the specific solutions which we shall introduce in this Part Three participate in a background of this sort, and we are not trying at all to conceal this, well on the contrary we want to openly declare which are the ideals which encourage us, so that nobody be deceived.

Our ideal, the driving thread of our suggestions, is the obtention of the maximum and best specific liberties for everybody. We do not speak about Freedom, because, from the ethic-specific ideal it was, it has become an abstract myth which everybody defends but which nobody tries to put in practice. We are talking about actual, phenomenal, practical, possible liberties, in terms of the level of the technical development attained.

For example, if the present technical progress makes it possible to produce with much less labour, it is necessary for everybody to have the liberty of working only 20 hours per week; and the same is valid in many cases.

A society protecting all the specific liberties already attained, and which promotes and encourages the obtention of new specific liberties, technologically possible, is a libertarian society: all the suggestions we shall make hereafter are meant for its benefit.

The specific liberties must be attained in all the fields of man's life; but there are two fields, very important ones, where it is necessary to create new libertarian structures with priority: political life and utilitarian life.

a) Politics. Politics is the discipline that every geopolitical community imposes on itself, on its own behalf. It consists of a double action: in the first place, the free and responsible rule (or archy) of a democratically elected monarch; in the second place the obedience, also free and responsible, from the electors. Both the ruling and obedience are carried out through an ethical conviction and vital interest.

If politics grows as a spontaneous and expansive development, naturally beautiful and good, as a communal strategy for all the members of the geopolitical community, then we have a selfpolitics.

If, on the contrary, politics becomes an arbitrary and imposed development, an individual strategy, oligopolistic or class-bound on its own behalf by means of the exploitation of others, then we have an anti-politics.

The anti-politics are all anti-libertarian, because in them the liberty and responsibility inherent in all politics -both on the side of the ruler and on the side of those obeying- have become the irresponsible power of some individuals on others; the power over individuals is the negation itself of liberty.

Therefore an objective having priority will be the construction of libertarian self-political structures, bound to attain the total disappearance of any sort of power over individuals.

b) Utilitarian life. The utilitarian life is dedicated to solve the material needs of man. In this field the specific liberties are:

To find specific solutions for the first item is something which can be attained rather easily by means of an intelligent legislation, which protects the different possible liberties on the market.

The second case is, of course, a specifically monetary problem: specific liberties in consumption, means, in the first place, to have the necessary money for consumption. At present, the technological conditions for production allow giving this liberty to all the citizens in a geopolitical community. It is necessary then, also with priority, to find specific mechanisms, specific structures which will bring the birth of a total solidarity on a geopolitical level: a solidarity which will not deny the liberties naturally and vitally egoistical of the utilitarian producers, but which will take advantage of them to obtain a permanent monetary osmosis among all the social bodies.

The final objective is to attain the disappearance of all sorts of material misery and social proscription because of money.

3. Structure of Part Three.

With the intention then of suggesting specific and effective solutions to the most urgent problems of our days, by means of the establishment of libertarian social structures, we shall deal with the following matters:

In the first place we shall make some prior considerations and definitions in order to make understandable all that will follow (chapter 10).

In chapter 11 we shall consider the libertarian self-politics called to cause the disappearance of all sorts of power on individuals.

In chapters 12 and 13 we shall submit the basic instrumental measures of the new libertarian order: the monetary legislation (chapter 12) and the imperialization of all the analytic-statistical information obtained through the telematic monetary network.

In chapter 14 we shall deal with the mechanisms of social omni-solidarity meant to cause the disappearance of all misery and social proscription because of money.

The following chapters will be used to study the minimum laws which shall have to protect the specific liberties in the different social fields: in the utilitarian-productive society (chaper 15); in the liberal society (chapter 16); and in the utilitarian-consumer society (chapter 17).

Finally, in chapter 18 we shall try to show how all the structures suggested up to now may constitute the favourable basis for the realization of social ideals and aims of a much larger bearing.