Humanist FutureWe propose a non-violent revolutionary way out for humanity as opposed to the current capitalist system characterized by destructuring, chaos and violence that endanger the very existence of the human species.
Capitalism is often referred to as a social-economic regime whose driving force is the increase in capital. This regime is part of a much more complex social structure of the socio-historical-cultural system (patriarchal, materialistic, predatory, authoritarian, pragmatic, etc.)
In a capitalist society, the historical economic basis of this regime is private property over the means of production and the exploitation of salaried work, generating in this dynamic, two main classes, the bourgeoisie and the proletariat, classes that have undergone strong changes. in its composition over the last three centuries (19th, 20th and 21st).
The bourgeoisie owns the main means of production in industry, the economy, the financial sphere, transport, advertising (media), etc., as well as the land (landlords, bourgeois or oligarchs) and the subsoil. It is a class that accumulates its wealth and, consequently, the power to exploit the wage labor of workers and employees.
The upper layer of the bourgeoisie, that of millionaires and billionaires, that of Big Capital, is small in number, but it has an enormous industrial-financial potential and the powers of the State (Armed Forces included) are frequently subordinated to its interests when directing its policy politically and externally, imposing its will on society as a whole. On an international scale, the big bourgeoisie, from different countries, forms corporations and international banks that divide the world into zones of influence.
The big bourgeoisie, nowadays, acts as a brake on the path of humanization of social life, distorting the paths of individual and collective freedom by preaching ideas of violence, exclusivism and discrimination. In addition, the big bourgeoisie of the western world, in its unbridled logic of accumulating wealth and power, makes use of the strategy, developed centuries ago, of exercising violence in all its forms, including physical violence that translates into looting of wealth , invasions and / or promote civil wars in territories far from their own borders.
For about five decades, capitalism has entered a phase in which the predominant economic power factor is finance capital. The private banking system is the current main accumulator of resources and the nucleus of real power behind formal power.
Real capital, that of the means of production that generate goods and services, remained in the hands of finance capital.
The private banking system is the vanguard of an operation that configures a kind of private financial imperialism. The intertwined network of figures, fiduciary and fictitious mechanisms that organize the economic system has private banks as its main visible actor, complementing and articulating with investment funds, risk rating agencies, tax dens or “havens”, offices “specialized” law firms in economics and finance, large international audit firms, large accounting firms, real estate agents, financial consultants, wealth management systems, stock exchanges and their agents, insurers and reinsurers, trusts and numerous legal figures which aim to obtain an ever-increasing share of the revenues of the real economy. The fractional creation of money, the generation of bonds, commodities, derivatives, financial securitizations, constitute the main technical instruments, which make up what they call “financial assets” and “financial products”; euphemisms with which they refer to the means they invented as instruments of appropriation, theft and fraud, of what the real economy produces: that of labor and capital.
The so-called capitalist, neoliberal and patriarchal globalization was centrally promoted from the USA, and found its main allies in the leadership of England, Central Europe and Japan.
Neoliberal capitalist cultural pragmatism can then be summarized as:
Capitalism is ultimately the exercise of commodification, alienation and oppression by a small minority over large majorities in all aspects of life.
“We aspire to a world multiple in ethnicities, languages and customs; multiple in localities, regions and autonomies; manifold in ideas and aspirations; multiple in beliefs, atheism and religiosity; multiple at work; Multiples in creativity. We don’t want masters; Neither leaders nor bosses, we do not want a centralized state, nor a parastate to replace it. We do not want police armies or armed militias to replace them.”
Silo
The purpose of the UHN emerges as a non-violent revolutionary exit project for humanity. An intentional and hopeful way out, in contrast to the current capitalist system characterized by lack of structure, chaos and violence. A humanizing solution to the crisis of the global civilizational system that jeopardizes the very existence of the human species.
In the sixth letter, from the book “Letters to my friends” by Silo (April 5, 1993), the central aspects of the UHN can be paraphrased:
“We aspire to a world multiple in ethnicities, languages and customs; multiple in localities, regions and autonomies; manifold in ideas and aspirations; multiple in beliefs, atheism and religiosity; multiple at work; Multiples in creativity. We don’t want masters; Neither leaders nor bosses, we do not want a centralized State, nor a Para-State to replace it. We don’t want police armies or armed militias to replace them.”
In this context, in the book “Encruzilhadas and the future of the human being. The steps towards UHN” by Guillermo Sullings (2016) states:
“A world without borders, a Confederation of Humanist Nations, without wars, without violence, without hunger, without discrimination, with social justice, with real democracy, with environmental balance, with solidarity and, above all, with an open future.”
The Universal Human Nation is our profound aspiration that we intend to transform into the construction project of peoples, because there is still a future for this purpose, and it depends in the broadest sense of the word “union of all humanists in the world.
We are proposing a social revolution that drastically changes the living conditions of the people, a political revolution that changes the structure of power. A social revolution that involves taking political power to carry out the necessary transformations, but taking that power is not an objective in itself.
The non-violent revolution that we propose implies the appropriation of the private bank so that it can provide its service without receiving interest in return, which in itself is usurious.
The non-violent revolution implies that in the company the direction and the decision are shared by the work and the capital. Therefore, profit must be reinvested, diversified or used to create new jobs.
The non-violent revolution implies the de-structuring of central power so that the regional entities form a federative republic and that the power of these regions is equally decentralized in favor of the communal base from which all electoral representation should start.
In the same way, if health and education are treated unequally for the inhabitants of a country, the non-violent revolution implies free education and health for all, because, in the last analysis, these are the two maximum values of the revolution and they must replace the current society paradigm given by wealth and power. Placing everything in terms of health and education, the very complex economic and technological problems of today’s society will have the correct framework for their treatment.
The phase we are going through does not demand gradual changes that hide the survival of the current system of oppression, but this historical moment needs a series of “demonstration effects” energetic enough to produce a general inflection of the process, to produce a humanist revolution. -violent that allows us to overcome chaos and destruction and enter the true and warm human history. The history of the Universal Human Nation.