PREVIOUS PAGE…// We must unify the national economy, by founding solid bodies that serve as pillars for economic development: By way of example, to adapt in each country: a) Customs. b) The Railway System. c) The Road and Fluvial System. d) ICPE Scientific Research for Energy. (e) The National Ministry of Labour (to be governed by the Assembly Constitution and its annexes). (f) The DDC (Department of Consumer Distribution) to regulate domestic markets and offer overseas surplus goods, as well as business services to other Ecologenic States.
The practical techniques and measures of this plan are clear, but too extensive in print, impossible to add to this book that must be “digestible” to all citizens, including – and especially – those who know nothing about economics, but the basic budgets of the Econogenia will be duly explained in all its specific points. In the following points, we look at the essence of the Econogenia, treated in special titles the institutions of the economic organization, as well as professional corporations, the Ministry of Labour and their representations.
RELATIONSHIP BETWEEN ECONOMICS AND POLITICS
The people cannot live for the economy and the economy does not exist for capital, but capital serves the economy, and the economy serves the people. The primacy of politics needs to be restored around the world; the mission is to organize and lead the struggle for the life of the nation, for the welfare of the people, but such well-being can never be if it remains “in debt”.
The economy must then integrate and subordinate itself to the state, conform to the worldview of Ecology and put itself at the service of its ethical and social demands. The economy can no longer be seen as a state within the State, but must be inserted as a useful tool for the community. That’s why you can never be in the hands of individuals again. Politics, which is driven by the power and strength of the state, has been and is the destiny of the people. Economics is not its destiny, but its most strategic tool.
The economic crisis in any country is exacerbated by political events, but it is managed, graduated and/or directly produced by economists we call “metapolitical.” The conditions of famine, misery, injustice, inequality of opportunity, helplessness, abandoned childhood, wars and all the calamities of humanity, are political in nature, but a policy digitized by economists of moneycracy, not by political idealists. They do not even encounter real communists or true liberals like those of the first half of the twentieth century today, occupying important positions, for they are all already disillusioned. Those who act on the right and left, do so exclusively for their personal interests, mere major slaves to subdue the minor slaves that make up the majority of the global population.
The world is already small, and these “economists” of world government aim to depopulate the world through genocide on the largest known scale ever. Simple primary school calculations are necessary to realize that it is impossible for almost seven billion people to continue to live in a world under the current patterns of consumerism and poor territorial distribution People are constrained in extremely dense cities without the possibility of territorial expansion, thanks to the laws of urban tyranny in some countries , to unused and unused private property, to alleged ecological protections and to the purchase of extensive territories by testaferros of economists of market tyranny.
Ecology, although it looks like a paradox, has a point in common with its main enemy, the slavery and usurper.
The ultimate goal of any economy rests, beyond the economic, on the political side. For the common citizen, this value has been distorted and makes him live only for economic purpose. He is made to assume that politics must serve the economic. However, for the financial tyrants of globalization, the ultimate meaning is the same as for Ecology, only with an empire of opposing archetypes. The end for these tyrants is the exclusive political power, control of the masses, sustaining their private empire. I mean, a nefarious political ideal, but ideal at last. On the other hand, for us, economics is also a means for a political purpose: freedom, cultural development, well-being and greatness of all nations, protection of citizens and formation of means for their evolution and Transcendence. The essential difference in this regard is that the globalist global mastery plan contemplates the single “representativeness” of its puppet rulers and the non-real participation of citizens in politics. This implies the necessary loss of political consciousness on the part of people and to achieve this require a comprehensive loss of mass consciousness. In other words, they want an idiotic world, blindly obedient and easy to be ruled.
On the contrary, Ecology requires greater awareness of all citizens and although leadership is essential, its representativeness will never be detrimental to the political participation of citizens.
The State should not act on its own and directly in the numerical development of the economy, as some communist countries with very poor results have tried, but must be regulatory and normative; it must be, in the highest sense, driver and guide of the economy as a whole, leaving the right space for creativity, provided that it manifests itself in the production of goods and services, in the improvements of its marketing, and never in financial speculation.
Many economists give a lot of recipes to get rich, many books have been written for an individual to achieve personal fortune and if they follow their guidelines, these books are effective. But they have forgotten the bottom of the economic and philosophical question. People can only be happy in a Happy State, not selfishly attaining personal wealth. In any case, no matter how fortunate a person can reach in the market system, he will not be able to live as worthily, with as much personal and material security as in an Ecologenic state, where there can be no poor, but in any case, “less rich” because of “less interest in work” or pure pusilanimity.
The State will create a new regulatory principle for economic facts. Ecology, as opposed to liberalism, does not fall into the trap of believing that economics is a natural process that develops according to its own laws. The liberal thesis that makes us believe in an “automatism” in the economy, is one of many deceptions. We well know that the economy is being digitt from financial centres and that today there is not even the money that is supposed to exist. Today, as dissenting journalists rightly say: “Money is pure debt.” Any banker, accountant or broker knows perfectly. This “economy” cannot generate or sustain any culture. What the world has at this turn of the millennium is inculturation, brutality, idiocy, because of the money of consciences.
Ecologenia recognizes that the economy is and will be “a cultural creation formed by the free decision of humanity”. With this teaches Ecology, which also the future of the economy rests on the will of the free desire of men and peoples. That is why the State has a strong desire to impose a development on economic activity, based on productivity, eliminating speculation. To this end, the Assembly System must stand firm in the face of the onslaughts that people who fight for slave causes will try at all times. But once the state is entrenched, the economy policy will bear great and good fruit in the very short term.
The stronger a government is, the more easily it can avoid its intervention in the course of the economy with frequent and rigorous measures. As Ecologenic Awareness forms, the stronger and richer the economy of nations will be. And there must come a time, through the education and awareness of peoples, that the economy should hardly be governed by the State as mere technical work, or producing adaptations for demographic reasons, scientific and technical advances or natural phenomena.
PURPOSE OF THE ECONOMY
The purpose of the Econogenia is the integration of the economy into the State, to ensure everything that citizens want and to meet their material and spiritual needs.
Advanced civilizations are those in which the need to achieve sustenance and survival is so firmly assured, that people have the time and education to seek their Happiness and Transcendence.
To achieve this objective, it is necessary, first and foremost:
1.– Change and adaptation of economic conception, economic spirit, economic ethics, banishing market and- above all. – the finance market. It is necessary to awaken the spirit of the community, to form the awareness of responsibility for the whole.
This task is more important than all organizational measures, for the radical change of forms can only be effective if the thought and the moodic and spiritual orientation of man have been modified at the root, rescuing him from pusilanimity, media idiocy and – above all – of the deceptions exerted by private money for almost 17 centuries. The human must first be modeled and perfected in his spiritual condition, so that the Ecologenist revolution can be realized. The spiritual revolution will not be completed, but in a long time, but the economy must change in extreme rapid.
The most important organization for the indoctrination of the community is the Ministry of Labour. Renewed economic thinking attributes to the basic concepts of economics, such as labor, capital, etc., a meaning totally different from that of capitalism, communism and intermediate systems.
2.– Econogenic measures: The new form of organization of the economy, cannot be created as a construction that derives from a theory. The structure of the new order must be developed slowly and gradually, in the same economy, by professional technicians, and according to the basic principles of the Ecologenic program.
ECONOGENIC MEASURES
The most important measures are:
1.- Adaptation of the structure of the economy to the demands of the new political order. Above all, they serve this purpose:
a) The new organization of the economy.
b) The so-called coordination of all organizations, corporations and trade unions. Coordination should ensure the unitary configuration of the will. Indoctrination in Ecology should not stop at the external coordination of organizations, but should seek the establishment of a natural basis, with the internal and mood transformation of its representatives.
2.– Absolute strengthening of the natural workforce of the people.
3.– Protection of national labour and by defending the domestic market, against the cheaper of imported products that can be processed internally, in the same or similar form or quality.
Ecologenia, consistent with its total worldview, stimulates the conservation and strengthening of peasantry, the rooting of the villages in its soil, and the protection of agricultural production, but these things are not required in the exclusive interest of the agrarian population, but in the interest of the whole people, because the subsistence of the population and culture can only be guaranteed in the circumstances given , by the hatching of births in the agricultural population.
ONLY THE DEFENCE OF THE COMMON GOOD GUARANTEES ONE’S OWN
The governing rule of the Econogenia is: The common good guarantees its own. And in reality only this defense of the common good can give individuals security, stability, tranquility, self-confidence and society, hence existential Happiness and possibility of Spiritual Transcendence.
This rule is the categorical imperative of economic conception in Ecologenia. Imagine the case of a primitive tribe or a group of survivors of a hecatombe, who are isolated, with little resources and must make work to survive. What would be the fundamental economic rule? Would they survive if what everyone hunts is just for themselves? It is possible that one of the individuals managed to survive, but… could he do it for a long time and survive loneliness?
The rule of the common good before the common good itself is a Natural Law, written in the genetic code of almost all species, including the Human Kingdom. And if this Law is valid in terms of survival, much more so in terms of Happiness.
What destiny can a civilization have, no matter how technological advances it possesses, if each individual only thinks of himself and does not care about the fate of others?
Economics and economic policy are thus consciously introduced to ethics and the whole of culture. The supremacy of the common good over one’s own is the sound foundation of the whole honest and intelligent political agenda, and such a programme can only be realized when the mass of citizens responds to that ideal. Otherwise, there can only be a decadent, slave, increasingly automaton society, which retains only for each subject an ever closer circle of affective bonds. In many cities people live huddled in suffering from appalling loneliness, which ends in depression, suicide and all the tragedies we see every day on any newscast.
Therefore, respect for this rule of “the common good guarantees one’s own”, implies not only good economic results, but also a social, intellectual and spiritual correction.
The economic activity thus defined in the Ecologenia is directed with its fundamental demands, to the moral conscience of those who act in economic life. Everyone must ask themselves in their activity: do I benefit my People and My Fatherland? The Econogenia fights against the materialistic spirit inside and outside of us, for an enduring restoration of Humanity, and can only be realized from within, on the basis of the principle: The common good before one’s own.
In this way, rectory in the leaders, assemblymen and executives of government, the duty of compatriots in every nation, whatever their occupation, to work for the well-being of their community, also derives. It is necessary to realize that the work of Ecologenic dissemination and realization, with the example of application of the Econogenia, will not only improve its own Homeland, but will be an example to the whole world. The only way to “fix the world” is to “fix oneself,” but not in the sense of becoming rich above others, nor to survive independently in the material, but by becoming aware of the need to do with everyone in mind, at least in their own homeland and doing their duty according to the understanding.
The first practical duty of each citizen is to recover the political consciousness that has been taken from them and then work spiritually and bodily. The activity of individuals should not harm the interest of the community, but must be carried out within the community framework and for the benefit of all, therefore the Econogenia is, first of all, a matter of community education, of making it knowledgeable and aware that each individual has a non-transferable responsibility.
Far from the Marxist mentality, private initiative is not repressed, but subordinate to the common good.
The various economic results of the work are recognized. Ecologenia does not seek any equalization or income leveling; does not at all conceive of the social issue as a question of mere sharing; does not promise “to each the same”, but “to each his own.” But depending on work, not speculation, deception and/or slavery.
The Assembly Government promises maximum support to those who want and can. Only pathological sloths would be the only ones who might not want to work in an environment that opens all doors to it and ensures vocational development, well-being, progress, security, education, gratuitousness of the indispensable and all the benefits of an authentic democracy. But even that pathological bum must receive the necessary assistance, because there is no person in nature who does not have a capacity for action for something that satisfies him and has benefit to his community. This pathology only occurs in a politically ill community, which has achieved with appalling efficiency the “financial economy” of liberalism.
The Assemblies and the Ministry of Labour must regulate the activity in such a way that they are the most capable, the most proven, those in their corresponding positions, positions and occupations, in all areas of society.
Property and possession, which are also the foundations of economic development, are respected and strengthened, but ownership and possession must be put at the service of the economy and the community. Otherwise, the economy of every people is atomized, a huge part of the properties (land and dwellings) are abandoned, industries that close and its huge facilities pollute unrestened, and in general there is all the injustice that the world has been suffering for centuries.
This concept of proper use of property is contrary to the meaning of “liberalism”. In the Econogenia, the owner cannot freely use and enjoy his property, in the sense of financial speculation, but must use it for the benefit of the community. Ecologenia believes that the content of the property can and should be preserved, improved, adapted; but the philosophical content of it is what must prevail under the principle of: “The common good guarantees one’s own.” When this is said, it must be understood that the natural interest in profit should not overflow, so that it injures or despises the common good, the good of the state and the interest of all. Owners of inhabited, non-industrially productive properties will be able to sell, rent, etc., but they will not be able to leave it without further a matter. Where the owner is not the owner of its inhabitant, able to make it live or give a social benefit, the State must take care of that property and, where appropriate, pay the owner its basic real estate price, which will be determined by the Assemblies.
No requirement is to harm the owner, as is the case in the minion states of moneycracy. No tax burden is necessary or ethical, on the necessary property. Care must even be taken of great care if it is available to tax sumptuous property in any way, especially if it has not been inherited, but obtained with the fruit of the work itself. In this case, neither the most luxurious palace has to be taxed, nor can it be confiscated as “public heritage” as is sometimes the case in Europe with sites whose owners have worked for years to improve and beautify.
Immovable property is a fundamental part of a nation’s economic wealth and its administrative management by the State must be limited to avoiding its deterioration, uninhabitability or abandonment. Any other obligation imposed on owners would be detrimental to the national economy directly or indirectly. The technical cabinets of urban planning in each City Council, should only advise, not impose, must provide services, not demand or regulate how people want to live.
ECONOGENIA GUIDING LINE
Economic policy must find a harmonious synthesis between the ideal beloved by Ecologenia, and the real needs of the economy.
Since total development will take each country different times to be in full swing, the economic policy of Ecology cannot simply be formulated in a few fixed rules that can be systematically taught and learned. The interpretation of the new economic policy is not a thing of thought alone, but also a question of experience, practice and formation of idiosyncrasies. Citizens who are still on the sidelines of these ideas must open their hearts to goodness, solidarity and understanding; otherwise peoples could not become strong and free.
Freedom and unity, leadership and adherence, private and common property, belief and reality, are not oppositions that paralyze and dissolve, but living units full of expansive and creative force. The State, as a determined expression of the popular will, must guide the technical and philosophical, to educate, take advantage of and respect all differences, not to polarize the masses as the market does.
Let us explain a little more in practical terms, because these concepts must be clearly sustained by the Ecologenist leaders.
BUSINESS DEVELOPMENT:
With the directives determined in the Assembly Constitution, it must be considered that any private enterprise must be assisted by the State as soon as it is necessary and especially when it is strategic in nature.
The economy is free, but it is inextricably linked to politics and the state. It follows, with regard to the relationship between the State and the economy, first of all the right of State surveillance over it, and secondly, the right of State intervention through police, administrative and financial policy measures, if so required by the common interest. Such intervention may be punishable, or aid, as the case may be. The State, which in Ecology is governed and constituted in a participatory way by citizens, is not only obliged to intervene in the face of non-compliance with laws, but also in case of need for help from the companies that stand out, which demonstrate a creative and productive potential. Without falling into the “paternalistic” sense of the state, let us set a fatherly example. If you have ten children and you stand out greatly in something that can ultimately serve the best development of the whole family… wouldn’t it be the smartest thing, if the whole family worked a little hard to help you develop, manifest and harness financially for the common good your potential? If he did not, the individual would be frustrated, materially and morally impoverished and the community – familiar in this case, but applicable to the total community – would lose the benefit that that individual can bring to the whole.
In a strong and ethical state, it is not necessary to give the economy a form that artificially constrains it. In such a state, the economy can be quietly free. It is not necessary to bind it with too many special provisions, since it is already bound by the predominance of political life.
As soon as the economy, in the exercise of its freedom, can damage the common good in the most insignificant way, the State has, at all times, an obligation to intervene.
The government should not intervene unjustifiably in the economy, because this would indicate that something is being done wrong in the system itself. And as the Ecologenic methodology and the Assembly Government are proposed, nothing should lead to unfair interventions. The “unemployed” who collect unemployment subsidies are a double evil: Evil for the individual, who feels displaced, useless and powerless, at best. And evil for society, which it must produce to pay you for doing nothing.
And it is also a double indication: that the state is made up of useless, inoperative who do not handle the work statistically and do not know how to properly control the productive force of the Nation. But it is also indicative that the financial system does not allow the state to do so, because it has a bad mix of liberalism and misunderstood socialism. If both conceptions are bad in itself, as history and visible reality demonstrate, the mix is even worse. But this is not to be believed to be a popular mistake in the elections of the rulers. In fact, these situations of high levels of unemployed indicate that the system is controlled by powers outside the nation, strictly financial, unrelated to all ethics and without any intention of promoting national strength. Slavers earn more from wars, but also with the misery of peoples. And a town full of people without jobs or the possibility of self-managing their work, quickly ends in misery. In Argentina and other countries, the privatization processes of the economy and businesses produced aberrations of all kinds, from unemployment to the braided “corralito” and one of the richest nations in the world in the time of “dictatorships” has been left in shameful and “democratic” misery. The example of the implementation of the global financial plans made in Argentina can already be repeated in many countries that are supposed to be rich, already in resources, already in technology, both. How far do the villages want to fall? Ecology, as I have said before, will be applied to get out of this situation and I hope so, or it will have to be applied in tribes of survivors to form new states.
SHORT- AND LONG-TERM ENDS
Ecologenia’s economic policy has immediate and other purposes that may be delayed.
The most important immediate end in any country is to solve vacancy. The ultimate purpose of all economic activity is not the company, the business or the profit of money, but the man himself who is at the intermediate point of all economic activity, giving it meaning and substance. If man doesn’t perform, he’s not happy. And a nation composed of unhappy people is but a slave society. Bearing this concept in mind, there are two practical issues to consider:
a) It is not a question of implementing the entire work programme impulsively or compulsively. Only a few things must be directed in the economy, so that the productive forces begin to mobilize, once the Ecogen Government is established:
1) In the strictly financial field: Abolition of usury, agio and speculation in all its forms and nationalization of banking. While it will scare many investors, they must understand that their returns will be safe in a truly productive system, while they are never on the pseudo-randoms of the international stock exchange. We say “pseudo-random,” because in reality the global economy is digitised from smarter financial power centers than the more experienced stock market operators. And most of them, they know that very well.
2) Eliminate unemployment by eliminating taxes on work and enterprise, encouraging medium and small enterprises.
3) The Eco-gened policy, essentially Assembly, does not maintain armies of useless and so-called representatives, but heroic leaders who live for politics and not it. Any entrepreneur in this Ecologenic system, who has four employees, or any of the people who have their personal economy resolved, knowing that there will be no tax burdens for their personal income, will be in full readiness to hold political positions with plenty of time. This means for many countries, to get rid of a bucket of parasites kept in some places, for life, having occupied an armchair in a political stall for a while.
b) The solution of the problem of unemployment is not limited exclusively to the creation of working material by any technical means. It is basically the result of the elimination of aberrant financial policy and the annulment of the pernicious taxes that have held almost all the world’s entrepreneurs for more than a century, subjected to “a 33% partner”, (almost all states) who not only take a third of their profit in money, since the company manages to function , but also puts innumerable bureaucratic hurdles to all entrepreneurship, rather than to help it.
The mediated aims of Ecologing, which should in no way be overlooked, are the entrenchment of global eco-gene consciousness. These aims are first and foremost, in the field of state policy. Thus, for example, they mean an appreciable advance, the reform of democracy by making it participatory rather than merely representative, in the election of authorities, as well as in taking measures that are required to reorient possible political errors.
A contrast between international socialism and Ecology will better clarify the essence of the latter.
In international socialism playing in partitocracy, (actually false socialism manufactured by economic sinarchy) the people and the Nation are theoretical and practically waste and numb on the road to power. Patriotic feeling is discouraged to make it seem obsolete. And the Nation is atomized by encouraging or allowing the action of independence groups, so that the “countries” within a nation, try to be separate nations, destroying or hiding the common factors of the true nation. “Divide to reign” applied to a Nation to submit it to the designs of private interests.
For ecologists, on the other hand, the people as such are beginning and end, power and act. The people are for him an idea, whose realization as complete as possible, means the content of his aspiration. Ecology also means the total rejection of the ideology of speculative capitalism, which places capital and not man as the axis of economics. Capitalism has opened between work, between man and nature, an impassable abyss, and then filled it with money, speculation and debt.
Economics and economic policy cannot be driven by the tangle of deception and slavery, but by strong and indestructible faith in the future. The faith and the firm will of each Nation for unity and solidarity are the most valuable asset for the future. Without it, our children, grandchildren and successive generations would be – like many people right now – mere biological robots. But even that couldn’t be, because the global plans of the “liberals,” include a global genocide that may not only be seeing their apromers, those who have already fallen to some degree of idiocy, or mediated ones. Humanity must be rescued from this desying condition, achieved especially through the liberal market economy and the finances of usury.
However, don’t expect Environmental leaders for peoples to react for mere “economic convenience.” That would not happen because it exists in any population, more fear than reasoning, when it comes to facing any change. So you have to activate that extraordinary engine that moves the masses in pursuit of their destiny: FE. With it can be performed works that appear as utopian to cold and reflective understanding, but “Today’s utopias will be the realities of tomorrow,” said a certain sage.
Economics and economic policy are informed by the spirit of reality, and cannot and should not continue to be conducted by abstract “financial markets” or by theoretical opinion-is, but by the healthier and more elementary common sense.
Ecologenia wholeheartedly supports Faust’s sentence: “In the beginning was the fact” and Descartes’ premise: “A fact is not debatable, but only his theory”. We must move into action and not let ourselves be set aside or influenced halfway by an excess of theories. We address unresolved problems without preconceived opinion and prefer to act on a case-by-case basis according to the norm of the public good and healthy common sense, arts than to apply a “general regulation” of the issue.
The Econogenia is not “burro-cratas” grass, but ethical and intelligent administrators. This must be shown, for example, in the fight against unemployment. However, Ecology takes the living man into account at the same time as the most valuable. Ecologenic leaders must put the community first, but Man on any other value or concept. What can make you truly unhappy, miserable and depressed will hurt the nation.
The Econogenia is a revolution right now, but no revolution can be a permanent state, it cannot constitute a form of eternal life. The torrent of revolution must be safely and quickly directed to the safe bed of evolution. In the economy only “to be able to do” is decisive, so the Assemblies must consider that government executives, especially in the economy and work, should receive adequate authority for their work, because it is not the number, the mass, the people, who lead the economy, – even if they remain vigilant – but the capable people who make the Econogenia and its principles , its maximum vocation.
Factory doors are not opened through economic theories, nor are fields sown and produced food for financial speculation, nor the cupboards filled with food because there are those who make money, but because of the seriousness of the work, the scrupulousness of government executives, the proper preparation and the well-calculated magnitude of economic plans. Countries that still have crowded their large shops and supermarkets and people consume (even more than necessary) do not have that wealth because of current politicians, but because of the creative drive of entrepreneurs, who despite financial dismantling, continue to weather the economic crises and economic storms of finance that governments allow and/or promote.
In the economy and private companies, the principle of driving must be united with one’s own responsibility, in order to produce beneficial consequences. The free initiative of the creative personality and the responsibility of the individual personality, in front of the community, are not contradictory. The state must firmly steer the economy, avoiding injustices, deceptions, abuses, environmental damage and sector saturation, but never ever drowning private initiative, which gives creative individuals the opportunity to contribute with their work, their share of values to the Nation.
“Free, responsible and creative personality is the foundation of economic driving together. As long as this free and creative personality does not think only of itself, as is the case in liberalism, but must be subordinated and inserted into the lofty ends of the state, in the economic field.” (Robert Medrojo)
Ecologenia has a mission to let the most capable reach, everywhere of importance, to the most capable. We must, according to Ecologenic thinking, realize the principle of leadership, responsibility and personality. Ecologenism is recognized as the most evolved political form, and the Econogenia as the most evolved economic theory.
The government must safeguard the economic interests of the people, avoiding as a plague the economy organized by a statesmanic bureaucracy. It wouldn’t be as terrible as the private economy, but it would be like putting unnecessary brakes and controls on a wheel that must move through the mere momentum of the vehicle as a whole. It’s State you should just drive the steering wheel and watch the controls, make sure you go the right way, without trying to tell the wheels how they should turn. Instead of excessive and highly detailed measures, it should give a strong stimulus to private initiative and recognition of work-based ownership.
PRODUCTION AND CONSUMPTION
Two interactive and inextricable concepts that must be clearly differentiated in theory and practice, are those of production and consumption,
A) As regards production, the Econogenia rejects the State’s intervention on the product, except in the legal aspects of quality and fairness at work, because all the experiments of statization in history, have nullified the creative force derived from Freedom: personality.
Vocational orientation, the annulment of usury and tax burdens and the streamlining of the distribution system will make economic development go through the natural causes of the whole society. That would be in correct philosophical terms, a true “liberalism”, but not a freedom of the cunning to nourish the energy of the worker, but the freedom of the worker and the entrepreneur to bring out the best of himself and realize it for the common benefit and his own.
B) With regard to the distribution, i.e. the circulation of products, in transport, money and credit, the supply of food and clothing of first necessity, as well as any product that may be of strategic importance at the nation level, the Econogenia must be an eminently state economy, that is, a public economy. Not bureaucratic or suffocating, but quite the opposite: agile, balanced and channeled by an intelligent and simple plan. All the rest of the trade will be adapted according to a real influence of spontaneous demand. Advertising should not be censored in terms of products, but in terms of political, subliminal content and any factor that violates fundamental laws. It is also necessary to nationalize all trustified farms, albeit with the necessary reserves that prevent them from falling into the absolute state monopoly, unless they are resources or industries as strategic as high-tech factories, armaments, etc.
Citizens’ responsibility is maintained and firmly stimulated. Industries must have professionally trained people who have a responsibility to lead them with perfectionism. That’s why ecology has – and this must be accentuated – an education mission that defies history. Such education has to go on two great legs: ethics and professionalism.
Econogenia’s ideals, as can be understood, are in nothing like Marxism or its opposite pole, liberalism. Ecology does not conceive of a popular and ideological division in the right and left, since we recognize in that polarity, a false dichotomy, since it has been created (or at least very well used) by the same slaves of finances that are on one side and the other at the same time, meerating like rats among the moral and material ruins of the peoples.
These forces of liberalism and Marxist communism are ideological corpses whose ghosts, if we want a world that we deserve to live, must banish not only all the citizen’s work but also our emotionality, but without forgetting the global collective experience that have forged those two bloodied hands of wars, dirty of intrigue, and generated all the poverty and misery of humanity. Ecology and its economic instrument, the Econogenia, are the common, humanistic and ethical sense of the economy, that is precisely what liberalism and Marxism have taken from us, to surrender the chained world, to an international band of bankers.
FUNDAMENTAL ECONOMIC CONCEPTS
I.- PURPOSE: The purpose of the economy is the total satisfaction of all the needs of society. In Ecologenia, only the view with which economic issues are addressed is decisive, because technical issues are secondary when a correct philosophy is applied in practice:
a). In this sense the economy is service to the people for the greatness and well-being of the Nation. All economic issues must be examined first and foremose from the point of view of the national economy, i.e. it must always be examined whether a measure serves the community, the people. Economic activity is not only a means for the individual to make a monetary profit, but must tend to the benefit of the whole community, promoting the satisfaction of all his needs. This includes everything that allows each individual to enjoy safety, well-being, enjoy culture, the best education and be a partaker of all that he can desire and manifest for the sake of others.
The driving force of the capitalist economy, until now, was profitability, pure and hard profit, regardless of the consequences that an activity or the way it carried out in the ecological, social and political environment. Pressing economic needs do not generate production but mere profitability. The essence of the profitability-based economy has the consequence that it no longer decides the interest of the good of the community, and often not even the interest of the private entrepreneur, but the interest of large speculative capital. What is still taken into account today in the various fields of the economy is not the view of the pressing need, but mainly, whether the money invested in such a company is adequately reduced. Large speculative capital makes their decisions dependent only on how much profitability it expects to achieve.
b). Economic laws are not laws of purely abstract magnitudes, such as demand, supply, and price, but laws of men acting in the economy. They derive from human psychology, definitively determined by nature. Liberalism and its even more corrupt son, neoliberalism, have led the masses to believe that there are immutable economic laws, which should produce effects almost exactly like the laws of nature, in a dynamism of abstract magnitudes, supply, demand, and price. In which one could hardly think that behind these magnitudes were men, citizens. For the Econogenia, economics and man are an indivisible unit. It is apparent from this that, in the fight against scarcity, it must also be started by man. This does not mean, in any way, that in the economy things should be done with an “uneconomic” job because that would be absurd and unnatural. We cannot and should not require the economy to work uneconomicly, but to intelligent occupation, avoiding all those functions or activities that do not produce a real benefit to the community. In this sense, modern societies are saturated with useless officials and parasitic politicians, so it is for the State itself that economic cleansing must begin.
c). What is essential in the economy is neither the exchange nor the determination of prices by the State. These measures should only be applied under very special situations. It is the interdependence of the citizens of a nation, which determines prices by virtue of a real awareness of necessity and a balanced desire for profit, based on work. The true source of economic facts is that creative reciprocity, not the material results of economic activity; neither prices nor calculated fundamentals. The spiritual strength of work is what inexorably produces the best material results.
Not only do you have to understand the economy with reason, but also, support with your heart. The entrepreneur cannot exist without the engineer and the technician; the trader cannot live without the builder, nor the builder without the engineer. And no one can do anything if he does not have the constancy, fulfillment and commitment of the worker.
d). A global idea has been created and disseminated that the field of economics is pure calculation, skill in trade and financial strategy, yet its true field is law. It is not economic conditions that determine social relations, but on the contrary, it is moral concepts and ethical conditions that determine economic relations. That morality that prevails in the life of the people also determines the economy. In saying of a certain great economist of the last century, “The right that lives in the people, determines the economy, and it is its own blood and its vital spirit.”
(e). The issue of costs cannot continue to be considered in the liberal capitalist sense. When the citizen asks “What private benefit assures me of buying a foreign item instead of a domestically produced one?” he should ask himself, “Which acquisition is most beneficial to the national community?” Everyone who acts in the economy should be aware that economic activity and work must be at the service of the whole. Each individual must be aware of his duties to the community and always proceed according to the phrase: “You must put service to profit first.” If that’s what the whole community does, the much-desired economic surplus soon comes, bringing countless improvements in quality of life and life itself.
Rationalization measures should be carried out on fundamentals other than those implemented by the puppet governments of liberalism promoters. We have an immense technology, of machines, of appliances that do the work of many men. Only a little time of application of the Econogenia will bear wonderful fruits, especially if we remember that the machine has been created for the satisfaction of men, and not the other way around; nor to leave them “unemployed,” but so that they can deal with less risky things, or more typical of their vocations.
II.- WORK: Work and workers have an infinitely greater value than material, and their dignity, humanity, lifespan and capacities should never be evaluated as mere economic factors of production and service to the economy. Work drives and dominates the entire economy, because it is what produces it. The economy cannot and should not be conditioned or guided by capital, but by work, but it has served the realization of man, not for the purposes of speculators.
The entrepreneur who wants to produce in the Ecology, must stop looking for the capital, since the State is responsible for giving it to him. So you must look for the man and his work, select the most capable for each field. In this too, the State can contribute, through the Vocational Selection Plan, which not only provides entrepreneurs with the ideal “human factor”, but to each man an occupation that makes him truly happy every day. And we do not speak in Ecologenia of “human resources”, but “human factors”, because man and his work are not merchandise, but the very end of all politics, to which we must protect and educate in a real freedom, with their participation, not with their submission.
a) The greatest heritage of a people is not its money, nor its machines, but its healthy and well-meaning men. The most valuable asset in any company, is the strength and joy of the work of the men occupied there. A cheerful and committed creative spirit is not directly measurable by any kind of measures; however, it finds its expression in the final result, in the success of the industry. Humanity’s greatest works have not been realized by financial wealth, but by the participatory enthusiasm of engineers and workers alike. By Ecologenia, the concept of work takes on a totally different meaning from that of capitalism. It is not this pressing need to do something to make money, but that activity that everyone likes to do to do, with which the improvements of their economy are a pure and natural result.
For Marxism, the worker is a dependent economic essence and the least considered by generality. The concept was unilaterally extracted from the economic activity of workers dependent on industry. The worker was, according to him, more or less, a representative of a class, of a socially submerged stratum. A large part of the peoples of the world were imbued with such a spirit and the consequent undervaluation of life.
The Ecologenia worker is not a member of a class or a mere economic essence, but an extremely valuable member of the national community. The type of activity you do, whether you’re head of a company, or employee, engineer, or trader or member of any liberal profession, plays a secondary role.
The average citizen of any country has developed an inferiority complex, produced by economic and political injustice, and says “I am only a worker”. At Ecologenia, manual workers, artists, professionals and intellectuals will say, “I am proud to be a worker”
Certainly, manual workers must be well protected as particularly valuable members of the national community. The articulation of workers in the State will be achieved quite simply, when the Econogenia is established, and since we do not refer to the manual worker alone, but to all the citizens who carry out any honest and useful activity.
b). Worker and entrepreneur are not social opposites as in capitalism. The private undertaking represents rather a Community holding, consisting of the head of the undertaking as a driver and the workers as an entourage. Community exploitation, the natural adjustment of values and – above all – enthusiasm for a just economic model, materializes the unity thinking of collective work, and the foundation of social honour.
c). Work is service to oneself and to the Nation. For the implementation of this concept of work, it must be established that work is both a right and a duty. There is a truly democratic state like the Ecologenic, where vocational orientation is assured and free, in which unemployment is a “historical surrealism”, a person who does not work is because he is sick. Even the very wealthy can’t be seen socially if he doesn’t do something socially useful.
d) The word Labour must be taken away from the biblical waste of condemnation, of necessary suffering and the psychological and economic aberration of non-vocational work. It must be synonymous with honor, dignity and satisfaction, even for those who do the most uncomfortable work.
We demand that the State be obliged, first of all, to ensure that citizens are able to live and work, which liberalism and Marxism never adequately complied with.
Werner Sombart said that “Capital is that amount of goods that in a company serves as a real basis, and also the social asset that throws down accounting.“
This concept of capital is functional and corresponds perfectly to the concept given to it by the Econogenia. According to this concept, the land and inventory of the peasant is not capital, nor the hereditary property, since the farm or agriculture in general, is not a capitalist company. When Ecologenia rejects the capitalist liberal economic order, it is not rejecting the fact that these things exist as “material goods” that we could technically include as part of capital, but it is clear that there is an important difference between “capital” and “capitalism.” Capital is a sum of real values, a real basis, but capitalism converts, subverts, adulterates these values, as it creates a false basis through financial argues and makes money the most unreal thing that ever existed, with spelling effect on humanity, since most of the “capital” is now pure debt, which can be bought and sold in financial markets.
(e), The capitalist liberal economic order is rejected and fought in the Ecology, considering its application as a crime of humanity. The life of the people, humanity, the innumerable values that make the Human Being, cannot be subject to market and finance. Global monopolies and oligopolies of capital, rather than mere abuse, must be seen as global slave tools that must be eradicated once and for all, because they have been designed for the sole purpose of enslaving humanity, subjecting it to the designs of its creators and drivers.
Stock packages dragged back and forth, capital possession anonymously, the exchange as a speculative profit game, financial bankruptcies (fraudulent or not) cannot remain part of peoples’ lives. The National Stock Exchange has the function of a trading and exchange station. But it should be noted that man (every man and everyone in the Nation) is the end of all economic activity. So this exchange will be subject to the provisions of the National Assembly and the Ministry of economy, and it may never sell money, but shares of companies and all kinds of real securities. Nor will the “competition” that turns the men we see on stock exchanges, playing a brutal game that is deadly for many directly or indirectly, being trafficked in actions that will determine in many cases famines and wars, be admitted to an Environmental State.
The role of the stock market should be to meet the needs of the national economy as a whole. That is the decisive thing and not the high return as possible of speculative capital. The transformation of the shareholders’ mindset towards a clear intention to implement the rules of the Econogenia should be sought, because in no other way will its capital be better insured. Company law should not be private but public law, the responsibility of the board and the union, the verification of the benefit of the companies must be extended and shared. The monitoring of the Local and Provincial Assemblies over any company, such as the National Assembly on the most strategic companies (see “Constitution Assembly”) does not have a dictatorial meaning in any way, but precisely the protection of companies to avoid bankruptcies and so that their best function not only enriches their owners, but the whole Nation.
f). Financial and speculative capital: Speculative and financial international capital has always been, for the last thousand years, a plague for humanity, causing many biological pests, since as is known in scientific circles, some historical pests have been produced by not entirely “natural” agents. But the worst part of this plague is the psychological one, which generates greed and nullifies natural desires of transcendence. The most beautiful parts of the preached religious doctrines are absolute utopias for those who pray to God in mosques or churches, Buddhist temples, etc. Money is in practice, much more “deified” than God’s own concept.
Any average intelligence that analyzes history and especially political history will find that there has never existed, a greater source of wars, misery, corruptions, crimes and social and individual perversions, than the history of money. But the highlight has always been reached by usury. That is why the abolition of slavery begins with the abolition of financial speculation, the elimination of usury in any of its forms. No war of religions or territories could be as bad for the human spirit as money, even in their own homes, in their own family, so often limited in everything and subjected to unpayable mortgages and credits that force everyone to do “anything” to survive.
Speculative capital is now more powerful than all industry capital; that the formidable power of money itself and can only be effectively fought, through the abolition of usury. The banks were created (the first in Constantinople, as “Banka Bizancia” by Constantine in the year 326 of our era) to change the value of work in a way that the cunning could be seeded with the return. A form of transfer of labour energy, in which the state loses control of the economy and the speculator can, through trade, gain from the productive work of others. Let us remember that the Catholic Church (although also founded by Constantine a year before private banking, to politicize and control Christianity) forbade usury, until the 15th century.
Since then we have seen how little by little they were left in debt deceit, not only individuals, but States, that is, including all citizens, of all ages, with national debts that contract only by birth. Many “schools of politicians” have been and are about traitors to their homelands, traitors to their peoples, minions of bankers, well paid to indebted to their nations, privatize what is of all and especially banking, thus the international banker becomes the owner of life and estate of the citizens and the state itself.
The Econogenia requires the nationalization of any trustified or non-trustifice of all money and the declaration of nullity of any debt incurred by individuals or officials of States, except those contracted by specific goods with other countries, which are generally private in order. The Assembly Constitution requires the recovery of the middle class, which must be something very different from the “proletariat”, because it must be healthy, proud, successful personally of each and rich enough to access with spare access all the goods and services provided in each national territory.
That is why we must also control – not statize – the development of large stores, of “large areas”, whose monopoly and international commercial interests, provide ever worse quality goods, while incentivizing slavery in other countries and destroying national industries. To do this, the State must assist in the modernization and optimization of small and medium-sized industries, workshops and small repair shops (which they recycle rather than forcing to buy and often with better quality than the original product). These measures also diversify the economy by affirming comprehensive self-subing in small communities. Such measures aim to strengthen and make local economies as far as possible, stimulate the creativity of self-managed ones and strategically means to provide the Nation with greater and better technical resources in the face of any emergency situation.
III.- PRIVATE PROPERTY: Ecology defends private property and the State protects it; but it imposes on this fundamental right, a agreed obligation: That in no case is harmful to society and in any way involves a service to the community. Being inhabited or used by someone who works honestly is already the most expensive of services.
1. The property owes its origin, only, to the capacity itself, to inheritance and/or to work. The previous work of the father and grandfather is expressly included. That is why the right to inheritance is also recognized, with the necessary adjustments in the case of farmland and livestock.
2. Ecology allows the unlimited disposition of private property, when that provision serves the generality. Private property is therefore limited where possession becomes an instrument of power or exploitation contrary to the well-being of the community.
3. The State has the right of intervention and, in certain cases, forfeiture on private mismanaged property, or managed to the detriment of generality. In any case, the State will promote the reorientation of use, or use in abandoned properties, rather than confiscation. NEXT PAGE…