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 18. The libertarian utopia.
- Oppressing structures and libertarian structures.
- The post-logical society.
- The ecological society.
- The pacified society.
- The anarchic socialism.
In this Part Three we have tried to set firm bases, to lay solid foundations
for the construction of a more balanced, more humane society, more satisfying
for all and each one of its members.
We could now summarize all the suggestions submitted in three sections:
A clear-cut free market and a transparent free society: i.e.
one single legal monetary instrument, the pro-telematic cheque-invoice,
thoroughly informative and clarifying of all the monetary acts happened
in each imperial time-space under consideration;
imperialization of all the analytic-statistic information supplied by the
telematic monetary network;
a strict separation between utilitarian society and liberal society, controlled
through monetary mechanisms;
responsible trading freedom, within the basic laws established by the State
and developed by each guild;
responsible liberal freedom, within the basic laws established by the State
and the deontological rules established by each association.
Dialectics between archy and anarchy: that is, the establishment
of strong archic structures (political, justicial and civic), but
responsible at the end of their term of office and constitutionally limited.
Dialectics between common good and private good: that is, the establishment
of utilitarian structures respecting the free initiative and private property,
but ensuring at the same time, through the communal solidarity, the satisfaction
of the utilitarian necessities of all the persons with an inadequate purchasing
Starting from these basic social realities, it is possible to start to
set farther reaching goals, more liberating projects. It is possible to
start thinking how to put into practice the best ideals and utopias of
mankind: freedom, justice, peace, harmony, equity...
All these noble aspirations are nowadays sustained by a number of social
and political movements: pacifism, ecologism, non-violence, libertarian
socialism... But they will always stay in the area of the unattainable-utopian,
as long as they do not start from the basis of social structures radically
different from the present ones.
1. Oppressing structures and libertarian structures.
working hypothesis we support concerning society and its evolution partakes
of Marx's historic materialism. In fact, we affirm that in the life and
evolution of societies there are basic structures which condition the remaining
For Marx, these structures were one with the production relations; we
will not deny it, but we will add that there is another structure, perhaps
even more decisive, that nobody has ever considered, but which could be
a very effective starter of all the social processes: we mean the monetary
At present both the so-called capitalistic society and the so-called
communist society share the same sort of monetary structure: the anonymous
currency. As we have seen in chapter 2, the
specific metal currency or anonymous currency is irrational and, therefore,
unsettles the market instead of helping it to reach a dynamic balance.
Moreover, because it is anonymous, impersonal and irresponsibilizing, it
is also socially unsettling: it is the source of all power over people,
of all plutarchy, and it is the instrument of all corruption and all oppression.
The elimination of anonymous currency, and its substitution by an all-informative
monetary system, all-personalizing and all-responsibilizing, means the
establishment of a monetary structure basically clarifying and libertarian,
essentially opposed to all plutarchic power, and improving the specific
powers of each individual.
Only starting from libertarian infrastructures, and more specifically
from the monetary structure, will the superstructures become liberating
for man: utopia will become feasible.
We are not trying to define a utopian society, because, in order to
be free, it must be completely unpredictable. But we want to give some
ideas of how, on the social structures previously described, may start
to be put into practice some of the most felt aspirations of our time.
2. The post-logical society.
In chapter 13 we have explicitly mentioned
the imperialization of the statistic-analytic information on the monetary
market and society, obtained through the telematic monetary network.
But, in fact, all sorts of information, not only the monetary one, will
be imperialized, and also all its technical means. In fact, within the
liberal service of permanent education and training, are included all sorts
of publishing and press forms: graphic, visual, audio, audio-visual...
The press and publishing professionals will be considered liberal professionals
and, therefore, their services will be free.
On the other hand, the data-processing revolution at present causes
the telematic technology to be more and more the support of any transmission,
filing away and data processing (through the telephone, television, teletext,
telecopying..., data bank..., computers...). And we have also said that
these technologies will be considered a public service and, therefore,
will be imperialized and of free access. At present, telematics is a hyperlogics,
that is an exasperation, an exaggeration, and absolute primacy of the logic
processes; but it is necessary to reach quickly a post-logics, which is
a telematic technology within everybody's reach, evolved enough to be able
to dialogue with the user in a commonplace language and, therefore, suitable
for any cultural and training level. When everybody will be able
to use telematics simply, easily, naturally and comfortably, we will have
reached the post-logic age. It is not necessary for everybody to be conversant
in logics or data-processing; with a few specialists there is quite enough.
It is only necessary for everybody to be able to use it lucidly, understanding
that it is just an auxiliary instrument, the same as we can use a hammer,
a pair of scissors...
The liberalization of information implies its free circulation, without
any restriction, control nor censorship. It is only necessary to protect
the professional and industrial secret, and the privacy of each individual.
Besides this, everybody is free to express his responsible opinion, and
everybody has access to the whole of the circulating information.
The freedom of the information circulation has a very strong culturing
power. Information and knowledge are essential and vital factors for the
self-development of each individual, of each society, of each culture.
If they are put at their free and gratuitous disposal, the resulting progress
and dynamics will be spectacular.
3. The ecological society.
Life in harmony with nature, the respect of natural environment, the
return to craftsamanship production systems, giving priority to quality
above quantity, life in small communities and the disappearance of monster-cities...,
all these objectives will only be attained little by little within a cultured,
responsible and wealthy society.
Of course, a suitable legislation can do a lot. As we have already said
in chapter 15, starting from basic State laws
the guilds will work out ecological production strategies, which all the
companies will have to respect. Municipalization of the land is a very
useful instrument to face an effective town and territorial policy. The
preferential communal credits may be a very important weapon in order to
foster interesting production strategies: the use of natural energies,
reduced companies, research of the best quality...
Now, if the relationship between man and nature is to change its trend,
going from the present possessive and destructive orientation to one of
respect and admiration, a radical change of mind is necessary, and this
takes time and cannot be decided by law. Here the libertarian social structures
can help to accelerate the process. A clear and transparent society, monetarily
responsible, with a lot of free time, with a production abundance and a
great communal solidarity towards those who need it, is a society which
does not put obstacles to ideas, to social experimentation, which does
not condition minds but leaves them free and helps them in their initiatives
and, therefore, fosters the social mutation and transformation.
4. The pacified society.
War is not a connatural fact to man, which must be necessarily inferred
from his own nature. On the contrary, war has a historical origin and therefore
also a historical end.
It appears that the violent and organized confrontations among human
groups start only when sedentary populations exist with an ability to accumulate
utilitarian goods (this would be, approximately, about 10,000 years b.C.).
In the areas in which, for some reason, there occurs a resources shortage
with respect to population, the first confrontations take place in order
to pilfer the pantries of those better supplied.
In any case, these situations appear to be rather exceptional, while
the peaceful relations mong groups prevail. Up to the metals age, when
the first, outspokenly warlike metal weapons are produced, and when a clear
social hierarchization is already evident, it appears that it cannot be
spoken of war in the full extension of the word.
When anonymous currency appears, a qualitatively different stage in
the history of war appears, because to the exertion of brute force must
be added the exertion of subtle power, much more antilibertarian than the
As a valid generalization for all stages, however, we can say that war
is always the answer to a social situation of antilibertarian compression
-whether it is a spontaneous answer, or caused and channelled by the interests
of an imperialistic power-. For this reason, the disappearance of anonymous
currency in the first place, and the construction of libertarian social
structures in all the areas, in the second place, will be the first step
towards a progressive pacification of society.
Inside each empire Justice will have the main role in this pacification
task, because, through its calm and objective action, being fully documented,
it is in charge of pacifying all the conflicts and confrontations which
On a world agreement basis, situation is nowadays featured by the so-called
armaments trend: under falsely strategic-defensive claims, the armaments
trend conceals the plutarchic and oppressing interests of present imperialisms.
The only feasible way out for an empire which wants to escape from this
situation, consist of:
To reduce its armament to the essential minimum;
To transfer the present competition in armaments production to a competition
in productions much more useful and technologically well advanced;
To etablish with the remaining empires very libertarian relations, stable
and balanced, according to the formula explained in chapter
5. The anarchic socialism.
Much farther than the ideals we have mentioned up to now, are the ideals
of the anarchic socialism: the disappearance of any sort of archy
or social rule, and the diasappearance of any difference of wealth and
social prestige among individuals.
For the time being, these two ideals remain still in the field of the
unrealizable utopia, because they imply very deep changes, not only in
the social structures, but also in the genetic-hereditary structures themselves
In any case, we have suggested two fundamental steps which follow just
this line: first, the constitutional reduction and limitation of any archy;
second, the distribution of finances to consumption for all citizens, equitably,
according to their most urgent material needs, and with a total equality
of access to cultural resources.
We do not want to be profets, but we think that these steps may be the
firm basis on which society may evolve in a more and more libertarian way:
the arrival points of this evolution are unexpected and unimaginable.