Humanistic Economy

3.1.2         Bases of the Economy of Humanism


3.1.2.1          Good Capitalism

3.1.2.2          Good Socialism

Humanistic Policy

3.1.1   Basis of Policies of Humanism

 

Democratic Anarchy is the Future of Democracy

 

The introductory speech concluded that democracy in the world today oscillates between poor and no democracy. In all democratic systems, there is a big problem in protecting the interests of weak individuals from dominant people in everyday life. In today’s alienated society, man can create a mass of inconveniences for man for which he is not responsible to anyone, making unfavourable changes in the community. In this way, inconvenient tensions are created in society. This phenomenon is almost legalized, as one can see in everyday life. In the “developed” West, individuals seek a job by trying to sell themselves. Significant servility to the employer is expected at work as otherwise, the worker may lose their jobs. As a consumer, the individual is exposed to aggressive propaganda. In day-to-day life, the individual has almost no protection against offences, tricks or any other form of behaviour that bothers them.

 

The way out lies in equal human rights. The future of democracy must give people equal rights, which means utterly equal power in society. It will solve society’s problems. The future of democracy will no longer be based primarily on voting for the people but on evaluating the people’s actions. Individuals will be given equal and independent legislative, judicial and executive powers to judge other people. A little power in the hands of individuals may incentivize people to comply with the interests of others in the best possible way. This kind of democracy will be simple, quick, and efficient. It will completely change the foundation of social policy and build a good society. 

 

Let people allow everyone who, within the scope of their activity, can affect others in any way to do it freely upon their will. People do not even have many choices because they cannot interfere with the freedom of activities of presidents, doctors and mechanics, or any other person, nor do they have the ability, the time, nor the right, not even the desire, to do so. However, all these people may create advantages and disadvantages for members of society through their actions. People can sense whether or not the activities of a president, doctor, mechanic, or any other person, bring some advantages or disadvantages to them. And according to it, individuals should have the right to award a person who creates advantages for them and punish a person who produces disadvantages for them. Such a right would direct all people to perform the most significant benefits and the least damage to other people. Such an orientation of society would indeed follow the people’s will in the best possible way and, therefore, would present a developed democracy.

 

This study claims that equal rights of people are the only proper orientation of society. Let each person get the same power to negatively evaluate, let’s say, three individuals who hurt them the most in any month and positively assess three individuals who create the most significant benefits in a month. For example, if a prime minister, neighbour, and boss harm a person the most in one month, they will negatively evaluate them. On the other hand, if a friend, teacher, and singer, produce the most significant benefits to a person, they will normally positively assess them. Also, people may use all the evaluations for positive or negative assessments or in any combination. This is the essence, and the rest is a technical matter which will be performed through an application on the Internet.

 

The sum of positive and negative evaluations that individuals receive from other people could be publicly presented on the Internet. The counting of these evaluations will tell everyone how appreciated they are in society. These evaluations will become at least as important to people as page visits, likes, and followers are important today. Nobody would like to be on the negative side of assessment, but on the positive side as much as possible. They will achieve this goal by working to create the most significant advantages for the community and diminish or abolish all disadvantages. This will create a good society.

 

In this manner, all people will become equal authorities with a bit of direct power in society. Given that all people will have equal rights and the power to give their awards and punishments to other people independently of any written rules, such a democracy will present anarchy. That is the reason why this evaluation system is named democratic anarchy.

 

Democratic anarchy is, in fact, a fair marketplace of human behaviour in which individuals have equal power to present good people just as customers portray good products by purchasing them. Such an assessment will objectively show positive people, just as the commodity market objectively indicates the quality of goods. However, democratic anarchy will be more valuable than the commodity market because it directly presents problematic people, while the commodity market cannot directly point to problematic commodities. It will also be more objective than the commodity market because all people will have the same power of evaluation. Democratic anarchy will contribute to the improvement of society more than the commodity market can contribute to the advancement of goods.

 

People will get direct power in society for the first time in the history of humankind. Such power will eliminate uncontrolled or insufficiently controlled individual power originating in privileged social status. People should understand that the privileged positions of individuals are the basis of problems for society. The lack of equal human rights is why humanity was never good. Democratic anarchy would direct each member of the community to respect other people. People will become values to all people. People will be considered equal for the first time, resulting in harmonious and constructive social relations.

 

Everyone will judge other people freely. Many people complained that individuals might evaluate other people maliciously because of spite or envy. The answer is that such a risk exists, but an individual assessment cannot cause significant harm to anyone. The damage an individual can cause is insignificant compared to that of state authorities because they can force the entire country in the wrong direction. In the proposed system, such authorities would get a large number of negative evaluations from people, which through minor regulation, could prevent them from producing evil as dictators did throughout history. Is it worthwhile to allow individuals to judge others wrongly if such “trials” would prevent major destructions in society?

 

However, people who would perform ill-placed evaluations would not be able to hide their counterproductive orientation. They would show it by their actions, making them receive negative evaluations from society to a greater extent. This will force them to pay more attention to getting to know themselves and find a way to achieve a constructive orientation. Each individual may, by their activity, bring conveniences and inconveniences to society. Therefore, each individual will get positive and negative grades, which the community will need to accept. However, the people who create a more significant number of inconveniences to society would get negative evaluations from more people. On a longer-term basis, it will force them to change their behaviour. 

 

The evaluation system is already in place in societies where public opinion is sought about the success of some actions. However, such an assessment does not have direct power. The community would need to have a lot of courage and wisdom to adopt such a measure, but then it will realize huge benefits. 

 

Something similar to democratic anarchy was already implemented on YouTube, where people get a chance to vote for songs or videos with a “like” or “dislike.” No more than 5% of people evaluated songs or videos inappropriately, which means that 95% of people valued the authors of these videos fairly. This suggests that democratic anarchy will serve society properly or even better than YouTube because people will have limited evaluation rights and will not spend the evaluations irrationally. They will most likely evaluate other people honestly because they will feel honoured by having direct power in society.

 

It can be assumed with high certainty that the equal power of people will, by its nature, make malice and envy hardly exist. However, if something like that still happens, each person would be able to correct a possible wrongful assessment that they gave to others by instigating a correct evaluation even many years later when they experience enlightenment under the influence of equal human rights. Their conscience will make them do it.

 

Those who are still suspicious about democratic anarchy, it may first be implemented by presenting the evaluations only to the evaluated people themselves and not to anybody else. This would be like people listening to anonymous gossip about themselves, which everyone is interested in. As a result, most people will try to improve their behaviour in society. However, the secret results of the evaluation will not stop the worst people from continuing bad behaviour. Then community may decide to discourage the wrongdoers by democratic acceptance of the full implementation of democratic anarchy. And even then, if people receive more favourable than unfavourable evaluations, they may keep the result a secret from other people. If the total assessment is negative, it will be visible to everyone, forcing negatively evaluated people to improve their behaviour.

 

Many people, including university professors, have criticized democratic anarchy, saying that people cannot judge others objectively. The answer to them is that objectivity is desirable but not essential. Besides, voters do not need to be clever or educated to have the right to vote, so why should this be the case in democratic anarchy? People will judge others the way they feel, and every person will be obliged to consider the consequences their actions may have on other people. This is what is needed for creating a good society. By adopting democratic anarchy, people will appreciate other people, which will bring considerable benefits to the community.

 

But the question remains: To what extent can each person evaluate the causes of benefits and troubles objectively, and therefore, how competent are they to evaluate the actions of another person? People are subjective so they may misjudge people with their grades. The answer is: In the direct relationship between people, every person should make decisions as they experience them, and society is obliged to respect every person’s sensory and emotional states, no matter how subjective they are. Nevertheless, a system that supports equal human rights will develop objectivity in the community. An orientation that respects every individual in society is the only correct one. People who receive negative grades will have to learn what is wrong with them, which will teach them to form objective criteria for valorizing the benefits and disadvantages of acting in society. As a set of subjective members, humanity will learn objectivity through shared practice.

 

Objectivity will remove conflicts in society. In the future, people will probably only give and receive good evaluations and then they will know that they live in a good society. After these explanations, no one with good intentions for the bright future of humankind should refuse democratic anarchy. However, due to the influences, authorities have been imposing throughout the history of humanity, people hesitate even to discuss democratic anarchy.   

 

Once democratic anarchy is accepted by society, it will not give much power to individuals, but their collective evaluations will have enormous power. A person who receives many negative assessments would try even harder to avoid doing anything inconvenient to other people. Moreover, the people who receive inadequate evaluations will never know who has evaluated them negatively, so they will try to improve their behaviour towards everyone. As a result, bullies will not exist at school; employers will not abuse their employees, neighbours will not produce obnoxious noise at night, salespeople will not cheat their customers, politicians will not lie to people, etc.

 

Democratic anarchy will take privileged powers from all the people. This will eliminate social evil and form a good society where all people will try to please other people in the best possible way. When people get accustomed to the mutual evaluation, they may democratically decide to increase the power of each assessment by assigning, for example, the value of one dollar to each of them. Each positive evaluation a person receives from somebody will bring them one dollar, and each negative assessment will take one dollar away from them. These evaluations would not affect ordinary people much. If two people do not like each other, they may negatively evaluate each other for years, which would not be a big deal. Getting or losing one dollar in the developed world does not mean much.

 

The power of evaluations will extremely efficiently affect authorities responsible for making decisions in society. The higher the leader’s position in the community, the greater their responsibility to people will be. For example, the US President might get 100,000,000 negative evaluations from the American people for bad policies, lies, and criminal aggression against countries. That would cost the president $100,000,000 in only one month. On the other hand, the president’s supporters might not necessarily evaluate such presidents positively because they might have higher positive evaluation priorities and spend their positive evaluations elsewhere. Non-privileged presidents would no longer dare perform bad policies. And if it happens somehow, they would leave their positions. Only the most skilful and brave individuals would dare lead countries. They will not be authorities anymore but peoples’ servants. Democratic anarchy would, in its very roots, eliminate the possibility of an emergence of particularly inconvenient leaders, fascists, nationalists, chauvinists, racists, and all potential dictators who inconveniently or destructively influence society

 

So, what if influential people who own mass media unfairly accuse someone of evil in society and thus prompt people to give inadequate evaluations to the wrong person? Such things are easily possible today. However, a proverb says: “Lies have short legs.” One day the lies will be revealed, and then nobody would like to be in the place of these lying individuals because the people will punish them with inadequate evaluations. They may be receiving the punishments for a long time and would not dare to be immoral again.

 

Furthermore, the system would allow everyone to reach satisfaction by negatively evaluating an individual who creates inconveniences for them or society. Such pleasure is more favourable, constructive, and efficient than any form of revenge that the alienated society practices. Satisfaction also brings the power of reward through positive evaluation, by which the individual supports the individual who creates conveniences.   

 

The proposed assessment system would allow each member of society to become an authority in society. Considering that the assessed person would have no opportunity to complain, it may be expected that the community would appreciate the needs of each member, which would contribute to the formation of a convenient social orientation. Once such a system is introduced, everyone will try to get to know another individual and their needs in order not to inflict inconveniences on them unintentionally. In such a society, the individual will behave vis-à-vis other individuals with respect and in good faith. They will try to act in the way they will bring to the other individual and society as whole fewer inconveniences and more conveniences. 

 

It may be assumed that the system of mutual assessment will lead to a grouping of people according to the principle of related interests. Society members with equal interests will become relatively isolated to accomplish in mutual contact more conveniences and avoid the creation of inconveniences to the society members with opposite interests. In this way, the system will allow the exercise of different interests in society and the development of different orientations. 

 

In such a system, all inhabitants will permanently try to create the most significant possible conveniences for individuals and society. Historically viewed, one can accept the rule that in the cases where such social orientation existed, the community used to prosper and lived a prosperous and constructive life, while in systems where individuals found conveniences to the detriment of the society; a destructive orientation used to occur leading to the break-up of the social order. 

 

The point of democracy is to create rules that allow people to live well. So far, the best result has been achieved by the law, but laws have not solved social problems. Democratic anarchy can resolve disputes in society more successfully than rigid normative acts can. Mutual evaluation of people will form unwritten rules of social behaviour that will provide a better solution for individuals and society than laws can regulate. Democratic anarchy will create a fairer society, reducing crime in the community, so the judiciary will have less work to do. However, judges and prosecutors, who conduct proceedings against individuals and law enforcement agencies that protect society, will have some work to do and therefore must have evaluative immunity.

 

But once democratic anarchy is established, people will have the power to administer justice independently, so they will seek it less in the courts. As a result, the courts will have less work to do and lose importance along with the state’s repressive apparatus, including the police and prisons. State laws will become obsolete in the future, which means they will go down in history. This will free people from the alienation imposed by the authorities throughout history and bring them closer to their nature.

 

Democratic anarchy cannot be corrupted. On the contrary, it will most likely eliminate immorality in society. Through equal evaluation rights, people will learn what is and is not objectively ethical. People will obey the ethic they spontaneously establish. There is no greater morality than equal human rights can provide. This is probably the only moral possible because ethics can hardly be based on privileges. Privileged people cannot escape from promoting self-interests which quickly moves them out of morality. Democratic anarchy alone will be capable of creating an ethical and fair society.

 

Democratic anarchy will, for the first time, be able to enforce the golden rule “Do unto others as you would have them do unto you,” which is well capable of creating a good society. In essence, democratic anarchy has accepted the principle of a fair market economy with which it rewards the good behaviour of individuals. It should work perfectly. Once democracy anarchy is established, it will initiate fast and significant social improvement. The moment people get the right to evaluate others and be evaluated by others, they will be less willing to confront others and be more inclined to please them. This is the best outcome of democracy possible. The technology needed for the implementation of democratic anarchy is already available. Democratic anarchy can be implemented soon, which means a much better society can be quickly built. Democratic anarchy will most likely realize the dreamers’ dreams in the history of humankind.

 

Ancient direct democracy will be needed again

 

Under pressure from democratic anarchy, governments will follow the needs of the people. They will not dare make the most important decisions for society alone because they can easily make mistakes that might bring about the people’s wrath and a large number of negative evaluations. Suppose authorities are not sure what the people’s needs are. In that case, their responsibility, clearly defined by the respect of peoples’ evaluations, will direct them to discover love towards peoples’ participation in strategic decision-making processes through referendums. In this sense, they are likely to develop a variant of ancient democracy that will, quickly and efficiently, involve people in direct decision-making about common needs, most likely through the Internet.

 

The people may directly create their fiscal policy by allowing each individual to decide how much money they want to pay from their gross income for taxes. The total sum of all the people’s decisions about taxation would determine the total amount of funds allocated for taxes. People will not pay taxes as much as they want. Instead, they will form the total money for taxes, collected proportionally to their salaries. In the same way, each person can decide how to spend taxes. Each person will determine how much tax they would set aside to develop the economy, safety, education, health, infrastructure, and other collective spending needs.

 

Something needs to be said about democracy here. People do not have equal incomes. Labour that achieves higher productivity should have a higher income to contribute more to production. People will voluntarily deduct taxes from their income so that higher salaries will have greater voting power. On the other hand, people will have to set aside money for taxes because the organization of society has a price. A tax-free society cannot survive. The management of the commune will have to determine the possible intervals of tax policy in percentages with the approval of the commune assembly. For example, people may be given a choice to allocate up to 10% above and below existing taxes. If the current tax is 20%, people will choose taxes between 10% and 30% of their gross incomes. Such a restriction in determining the amount of taxes will reduce the differences in people’s voting power concerning the differences in their income. However, the voting power in people’s fiscal policy will not be equal.

 

In the economy, it is more favourable to base voting power on labour productivity than on complete equality. In the economy, people should have the power to vote in proportion to their contribution to creating the economic wealth that society possesses. It should be accepted that behind the higher achieved productivity is more valuable work. Therefore, more valuable work should be rewarded with greater voting power to stimulate people’s productivity to a greater extent and, hence, prosperity in society.

 

When deciding on the distribution of joint money, then voting power based on the realized productive power of workers is a good, suitable, and just method for establishing democracy because it will contribute to the development of society. In making political decisions, people must be equal, and of course, one person should have one vote.

 

Theoretically, people can decide on collective spending within the consumer groups as much as possible. If they are democratically allocated, all shared consumption groups will have a far more significant overall impact. Following the living experience, people will learn how much money should be collected for taxes and how to spend it. Thus, this spending will no longer be alienated from society; it will most efficiently follow people’s needs in the best way. Given that the new political system offers stable and good relations among nations, people will no longer allocate money for military expenditures. Armies will cease to exist. In the proposed democracy, waging wars will no longer be possible.

 

The people must directly make strategic decisions in society, such as accepting basic laws because it creates the best social policy. In making political decisions, every person normally has one vote. Nothing else can better follow the people’s interests. Professionals will make all other decisions, and they will be directly responsible to the people for those decisions. Once people get the power to participate in the decision-making process and judge those who make decisions on their behalf, it will most likely present the most developed form of democracy. One can hardly define a better political system. People will become satisfied with such a democracy and will not allow anyone to seize it from them.

 

The commune’s policies will no longer be formed in alienated centers of political power. It will be based on the needs of everyone so that it can be called a humanistic policy. It presents the future of democracy. One day, some political party will adopt democratic anarchy somewhere and win the election. It will be the beginning of significant political system reform and a considerable development of society.

 

 

Commune Disalienation

3.1      Disalienation of the Commune 

 

The history of humankind is the history of the powerlessness of individuals and the rule of authorities; the history of authoritative, imposed and, therefore, alienated categories of values, alienated activities, and, consequently, alienated knowledge. The history of humankind is a history of alienation or alienated history.  

 

People believe that the development of science has significantly improved society compared to the past, but that is not entirely true. The development of science has brought new forms of social relations, which hide an ages-old need of an individual to rule over an individual. Today, most presidents swear about democracy, but in reality, they successfully avoid it as much as possible because they like to keep power in their own hands. Most priests pray to God that Jesus is coming soon, but in reality, they would want much more to retain the right to interpret Jesus’s words the way it suits them best. Most company owners swear about the free market, but they try hard to create a monopoly for themselves. Most teachers are convinced that they love to spread knowledge to students, but they prefer to rule over the students with the knowledge they have acquired. Most parents swear to God about their love for their children, but in reality, they love the power over their children. The situation almost everywhere follows the pattern of these samples. All people incline toward privileges. The problem is that privileges are evil for people and society as a whole.

 

There is no doubt that all these authorities suppress the people at every moment of their lives. Once the individuals become aware of themselves in such a society, they are already under the influences of alienated generations and are forced to accept the alienated world as the other world they do not see. If the individuals try to overcome the inconveniences that stem from alienation, it would be hard for them to reach any good result. The obstacles of the alienated society made them think through the alienated premises of comprehending the causes of the inconveniences. After all, the alienation has taken their abilities to recognize their natural needs.

 

Due to the lack of objective knowledge, the alienated society is subject to a random selection of determinations that stem from the alienated visions of conveniences. Such a society inclines toward idolatry, fetishism, and a very superficial outlook on life. The individual in an alienated society bases their own belief in the conveniences on alienated assumptions and, sooner or later, experiences disappointment. They contradict their nature, which brings them great inconveniences. When individuals’ alienated needs come across obstacles in real life, their vision of survival in their alienated consciousness is endangered. Then the same doubt in the correctness of their orientation brings tension that pushes them to strive for the alienated vision of survival. Such a struggle may, without objective reasons, endanger other people.  

 

The endangering of the alienated needs of individuals brings along aggression by which the alienation may be recognized. Such an individual is waiting for any opportunity or authoritative invitation to act aggressively. If the individual forms a narcissistic vision of consciousness, they then induce great destruction toward their environment. A destructively oriented individual terminates the conditions for exercising their benefits. Instead of purifying their thoughts, concluding within the limits of their possibilities, and then moving forward, such an individual passes through life blindly, favouring their impotence and problems.  

 

If external forces are too strong, the individual may suppress their natural needs. Such a suppression induces non-defined anxiety in the individual throughout everyday life. Separation of life from the individual’s nature brings neurotic disorders and depressive states. The individual frequently finds a way out of such conditions in a temporary restrain of emotions by using alcohol, drugs or medicaments.    

 

The more the individual is alienated from their nature, the higher the deviations of their personality are. Also, contradictions in the individual become more significant, and they have less control over their emotional states. The individual is then inclined to any form of self-destruction. In extreme cases, due to non-satisfied needs, alienation generates tension of such proportions that the individual cannot objectively comprehend nature. Such an individual is an ill individual, and such a society is a sick society.  

 

Whatever the individual does in life, they do it intending to reach prosperity. However, in the present-day alienated society, where subjective, erroneous categories of values are created, the effect is the opposite. The alienated individual lives along with the principle of their negation; they act against their nature because they cannot recognize their nature.

 

The problem of society’s alienation is broad and deep, and therefore it should be faced comprehensively. The presented analysis may conclude that all inconvenient social phenomena arise from the individual’s inability or lack of knowledge and alienation originating from authoritative suppression. In this connection, one can conclude that all socially positive phenomena may arise from knowledge acquired in natural life based on the freedom and equality of all individuals because the individual’s productive power may develop only in this way.  

 

The individual’s power over other individuals is undoubtedly the main problem of today’s society. People must reject the authorities and subjective knowledge they imposed and establish equal human rights to gain objective knowledge. Society should form a system able to exist productively in the freedom and equality of all its members without the authorities and their ideologies. It would need to allow each individual to acquire knowledge through their practice. An individual can hardly form an accurate idea about the laws of nature because autonomy directs them toward subjective determinations and, consequently, towards alienation. Society, as a gathering of subjective individuals, might form a more objective vision of reality through the practice of equal rights among the members of society. Equal human rights are essential for learning the natural laws and objective categories of values. This will allow individuals and society to come closer to their nature and prosperity. 

 

***

 

Authorities have always strongly opposed the establishment of equal human rights. However, people also fiercely resisted the authorities and thus managed to increase human rights. As a result, the United Nations has established the Universal Declaration of Human Rights, which has improved the world.

 

However, the authorities have also developed their ability to prevent the development of human society. On the way to avoiding equal human rights and retaining power and privileges in society, they have transformed into the elite that, through enormous financial power, strongly influences and controls the media, science, and politics, which controls the people. They still have dictatorial control in society, which is less visible but very controlling. The elite have accepted equal human rights mainly on a formal level, but in fact, human rights are not equal. Presidents of countries may send people to war, while people cannot do so to presidents. Employers may fire employees, which increases unemployment, while workers cannot lower unemployment to get jobs back. Teachers force students to accept knowledge, while students cannot force it upon teachers.

 

One may say that equal human rights have only been partially established. But there is no such thing as partial equal human rights because such rights are not equal. Unequal human rights form privileged authorities who prevent the establishment of a prosperous society. Therefore, the lack of equal human rights ought to be considered the leading cause of problems in society.

 

Throughout the history of humankind, authorities have managed to alienate social scientists from the cause of social problems. The foundation of social sciences is still based on knowledge authorities have imposed on society. For example, most laws today are based on ancient Roman law. Thus, countries still have imprisonment sentences and, in some cases, death penalties which means they did not develop much from dictatorial times. Under the influence and pressure of authorities, social sciences have not recognized the natural laws of society. As a result, social scientists cannot solve the problems of society. They give the impression that natural social laws cannot be defined due to the complexity of social relations. They do not even believe that it is possible to create a good society.

 

This paper suggests that social knowledge created by authorities cannot build a good society. It already would if it could. Also, social learning built on top of the alienation authorities impose cannot be correct. A good community requires creating new social knowledge based on equal human rights. People with equal rights may develop more objective social understanding than subjective authorities. Equal human rights are entirely opposite to hierarchical relationships and have a wholly different set of logic and results. Also, this paper claims that equal human rights may permanently prevent the power-hungry authorities from oppressing people. Thus, building equal human rights is essential for creating a bright future for humankind. This book presents how to achieve it.

                                                                       

The theory of equal human rights has a significant realization problem. Privileged people do not like equal human rights because it takes privileged power from them. The rich despise equal human rights and suppress them with their financial capability. Politicians would not like to lose their control by implementing equal human rights. Social scientists are reluctant to accept the knowledge necessary for equal human rights implementation because it confronts their acquired knowledge. As a result, politicians, media, social sciences and the rich prevent equal human rights. Thus, they block the bright future for humankind. This book fights back by presenting the importance of equal human rights.

 

***

 

Society has interrupted the equal right to work by allowing the existence of unemployment. Unemployed people must accept poorly paid jobs to feed themselves. It causes the exploitation of workers. Equal human rights are supposed to bring justice to the economy by shortening work hours until unemployment is removed. It will raise the demand for workers and their salaries in the free market until exploitation is eliminated. Then workers will have greater purchasing power, and the economy will grow. Such policy would solve today’s socio-economic problems and build good capitalism.

 

Equal human rights are supposed to improve the economy significantly. One day, every worker will be able to work at every public work post they want at any time. Every public job post will be filled by a worker who offers higher productivity, more responsibility, and demands a lower wage. It is nothing else but a developed market of work open at all times. Such an economy cannot be realized soon, but private companies will lose the productivity battle with public companies once it is established. This will send capitalism down in history. This idea presents an enormous opportunity for economic improvement capable of building good socialism.

 

Finally, equal human rights should mean that all people have equal legislative, judicial, and executive powers. Everyone should be given equal rights to judge other people’s actions. Each positive evaluation should bring a small award to the assessed person, and each negative evaluation should result in a small punishment. Such a policy would make everyone work hard to please others and avoid hurting anybody. This right of people will form a good society. The equal evaluating power among people presents a new form of democracy, and the freedom of evaluation presents a new form of anarchy. Therefore, such a policy can be called democratic anarchy. Democratic anarchy alone should be capable of building a bright future for humankind.

 

Natural laws of society are the missing foundation in social sciences necessary for creating a good society. A good society is a result of understanding its natural laws. The purpose of this study is to explain this theory and provide evidence for the achieved results as much as it is possible.  

 

This book defines the process of disalienation in society. To perform the process of disalienation, one must establish freedom and equal rights among people. Equal rights among people and democracy that really gives power to people will seize power from the authorities and create a sound and sane society. This book presents how such a society can be built. The book emphasizes political and economic relations because they are fundamental societal relations.

 

***

Let the primary economic and political community be a commune. Let the commune include the territory of the smallest society able to exist relatively autonomously or the biggest society that offers a good insight into joint activities. It may be assumed that a commune has from 100,000 up to 1,000,000 inhabitants. Still, it may also relate to a small community with several people associated on a regional basis up to, theoretically, associated people of the entire world. 

 

Therefore, the commune is a part of a state and is bound to respect the state laws. The commune has the right to autonomy to the extent permissible by the state laws. It is necessary to suppose here the favourable orientation of the society. This means that the state will allow autonomy of the commune to the extent that will enable the optimal development of the community. The commune organizes its internal order. The commune has an administration consisting of a legislative assembly, a judicial and an executive body. They operate the same as today.

  

Good Capitalism

3.1.2.1          Good Capitalism

 

Full employment is the turning point of capitalism

 

Humanistic reform of the economy must start with the elimination of unemployment. Workers’ unemployment cannot form a sound basis for creating a good society. A good community can only develop on equal human rights. A just society requires the availability of work to everyone.

 

Unemployment creates the exploitation of workers. When a work position opens on the market with a high unemployment rate, a large number of candidates apply. The competition of workers may tear down their incomes to a level sufficient only for basic survival in order to get the job. Unemployed workers have to accept poorly paid jobs to feed their families. Unemployment has widened the gap between rich and poor, creating injustice and problems in capitalism.

 

Employers favour unemployment because they profit from the exploitation of workers. Employers can maintain unemployment because they do not necessarily need to hire employees most of the time. Large employers support political parties that maintain unemployment through economic policy. It starts with importing cheap labour and ends with rising interest rates. This is how unemployment becomes state policy and how state policy maintains the exploitation of workers. To secure their privileges, the rich have imposed the belief that unemployment is an unavoidable price to pay for technological development. They have pressured economic science to accept that “0% of unemployment is not a positive thing,”[1] which they accomplished.

 

The capitalists have found an unemployment rate of about 5% the most convenient, so 5% unemployment has become a “normal” state in capitalism. This “normal” state exploits workers by dependence on capitalists, while workers’ total purchasing power produces enough profits for employers. The market economy should appreciate workers more, but capitalism resists it. Due to long struggles, workers have gotten some rights through laws and trade unions. Still, the existence of poverty confirms that the interests of workers are not protected enough.

 

Society may introduce justice in production processes through a fully employed environment that balances the number of jobs with workers. Reducing work hours will make full employment a reality. Such a measure will require the prevention of work imports and regulation of overtime work. It will increase workers’ demand on the market and put them in a better position in production processes. Full employment will increase workers’ wages and reduce exploitation. However, no formula can determine what exactly exploitation is. Only workers dissatisfied with their earnings may present it. Workers will be satisfied in a fair work market where their work is equally demanded as the jobs they need. The more balanced the work market is, the more satisfied workers are, and the less they are exploited.

 

Society may increase workers’ satisfaction by further reducing work hours, which will create negative unemployment. Negative unemployment is a shortage of workers on the market. It will further increase workers’ demand and incomes. Negative unemployment may put workers in the privileged position that employers have practically always been in. When workers are not available on the market, employers who need more workers will have to attract workers from other companies by raising their salaries. Competition among employers will start a chain reaction in which workers’ wages will grow, bringing more justice to the production processes.

 

The rise of workers’ salaries in the negative unemployment environment was proven in the 14th Century when the Black Death killed one-third of the European population. Suddenly, the crops in the fields perished because there were not enough workers to harvest them. The Chronicle of the Black Death, a firsthand account finished in 1350, states: “the shortage of servants, craftsmen, and workmen, and of agricultural workers and labourers, left a great many lords and people without service and attendance… there were far fewer people to work the land: peasants were able to demand better conditions and higher wages from their landlords.” Suddenly workers and their labour were in much higher demand, enabling those who survived the Black Death to be in a much better position to negotiate work conditions. The shortage of workers increased the workers’ wages. The servants’ higher salaries contributed to economic growth, but the employers were not happy with it.

 

  • At Cuxham (Oxfordshire, England), a plowman demanded from his Lord a payment three times greater in 1350 than in the previous year.[2]

 

  • “In Parliament, in 1351, the Commons petitioned Edward III for a more resolute and effective response. They complained that ‘servants completely disregard the said ordinance in the interests of their ease and greed and that they withhold their services to great men and others unless they have liveries and wages twice or three times as great as [prior to the plague] to the serious damage of the great men and impoverishment of all members of the said commons.’”[3]

 

According to this historical example, if a political party offers a reduction of work to 5 hours per day and wins an election, the lack of workers would increase the lowest workers’ salaries two to three times per hour in one year. The minimum daily wages of workers would increase 30-90% for just a 5-hour shift. The fair work market is the best choice for bringing justice to the economy.

 

The first problem with eliminating unemployment is that employers do not want to increase workers’ salaries because they profit from exploiting them. But on the other hand, excessive wage demands of workers may make the economy unsustainable. This would reduce employers’ interest in production and slow down the economy.

 

Negative unemployment will make employers unsatisfied. Very unsatisfied employers may avoid paying higher workers’ wages in a fully employed society by moving their businesses out of the country. People need to understand that Western capitalism has established laws that give more freedom to capital than workers, which needs to change. At the very least, the laws need to provide the same rights to workers as to capital.

 

Any capital departure results in business closure and newly unemployed workers, bringing trouble to a domestic economy. Full employment would again require a reduction of work hours. The shortening of working hours would reduce workers’ incomes in the short run. Workers would not like it. On the other hand, it is not easy for employers to organize a new production by finding new employees and new markets. The escape lies in finding the length of work hours that optimally satisfies the needs of workers and employers.

 

Today people have accepted the 8-hour workday suggested by Robert Owen at the beginning of the 19th Century. There is no particular reason for an eight-hour workday. Society just took it and adapted to it. Besides providing full employment, the workday length should be a function variable that coordinates workers’ and employers’ needs and justice in the economy. This function should be primarily based on the full employment of people. If more workers search for jobs than employers search for workers, the work hours should be shortened. And vice versa, if employers need more workers than are available, the economic policy should consider extended work hours. The second essential principle of work regulation should be based on the work hours people desire the most.

 

The length of a workday can be a potent regulator of the free-market economy and the basic point of democracy in the economy. Political parties may propose the best full-time work period for workers and employers. It would probably be one of the most critical decisions of political parties, making them elected or not. On the other hand, the work hours can also be directly determined by the work needs of workers. Every worker may express the most desired work hours, and the average value would decide. Democratically determined work hours are supposed to create a fair work market, which will present a turning point for capitalism, making it a decent social system.

 

Minimum wages would no longer be needed. Full employment will increase salaries for all lower-paid workers at the expense of higher-paid workers and employers’ profits, balancing an enormous gap between peoples’ wages in the western world. Besides, workers being able to purchase more will contribute to the economy’s growth, earning employers more profit and workers higher salaries, bringing benefits to all. 

 

***

 

Shortening working hours proportionally to the unemployment rate will improve capitalism, but this study from the beginning intended to achieve a lot more. A better future requires a reconstruction of the economy as a whole. The introductory statement showed that the planned economy is more stable than the market economy, which is significantly more productive. A new economy will have to take advantage of both systems and eliminate their deficiencies.

 

 

 

[1]Mike Moffatt, Why 0% Unemployment Isn’t Actually a Good Thing (ThoughtCo, 2020) www.thoughtco.com/what-a-0-percent-unemployment-means-1147540www.thoughtco.com/what-a-0-percent-unemployment-means-1147540

[2] David Routt, The Economic Impact of the Black Death, (Economic History Association  EH.Net Encyclopedia, 2008) http://eh.net/encyclopedia/the-economic-impact-of-the-black-death/

[3] Michael Bennett, The Impact of the Black Death on English Legal History (South Wales: Australian Journal of Law and Society, 1995) Vol. 11, p 197 http://classic.austlii.edu.au/au/journals/AUJlLawSoc/1995/1.pdf