| On Just Public Property |
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| Written by Ianko Stoianov |
| Saturday, 27 September 2008 19:49 |
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On Just Public Property Nowadays the world rational will is redefining res publica ? the state, ? as the supreme determination of the notion of public property; it is the supreme common good, it is the all-embracing property of the political community. Consequently, the power of the people is bound to become superior to the power of the institutions of private property: the republic belongs to the people, it is their common good. There cannot be a true res publica, a truly just common good as long as one narrow social layer of infinitely ruthless and greedy people constitute themselves as a totally dominating exploitative class, which rules and robs the society keeping it in an economic and political fear. The stronger, the more unjust and greedier this class is, the less the common good belongs to the People and the less sovereign it is. It is high time there was genuine democracy. It is time for the people to come into genuine possession of the public good. It is time for the power to belong to them. Enough is enough. A clear modern definition of Man?s possession of political property is needed; the very notion of power and its organisation must be redefined. All struggles for political rights in the world history are fights for power over the common good, res publica, fights for entering into possession of public property. From the very beginning of the rise of the institution of private property wealth has been inextricably bound up with power; the common good has been privatised and exploited for millennia whereas all particular political systems have differed and still differ from one another in the degree of inequitable distribution of wealth created by all members of the community. For this reason, once again the Rational Will is going to change the way the idea of distribution of wealth is realised. The way is clear ? it is the way of humanism and creation of a humanistic society in which Man becomes a subject of political power, a person with a strong political rational will, a truly free human being wholly participating and engaged in the public life of a self-governing political community. The primitive communist order and the early days of Athenian democracy prove that insofar as the people have power over the common good ? insofar as it is not privatised ? and know that not only does it genuinely belong to them but also their private affairs are only a part of the common deed, they take an active part in the realisation of the common interests, in the decision-making concerning the common problems and the defence of the common good. When they know that their voice is heard for it is of supreme importance, they have the political will to act for the universal: for freedom, equality and justice. However, with the development of the institution of private property the significance of the common deed was weakened and profoundly limited. Expropriating people from their land and property, at the same time the newly emerged class of ruthless and greedy people immediately and equally ruthlessly expropriated them from their public property. Man was reduced to his private personality capable of nothing more than small-minded preoccupation with his private life. The institution of slavery as well as other forms of keeping people in a state of utter subjection were invented and implemented. Man has been trying to free himself economically and politically from them for millennia. Yet, they still exist in one or another form even in today?s most highly developed societies: every day the modern man manifests his astonishing political misery and his extreme political nothingness. He is forced to take care of his tiny world and limit himself only to the circle of beautifying his garden and his home. The humanists want the total abolition of exploitation of man by man and all kinds of undignified slavery and subjection based on fear and terror. The humanistically minded people of the future will deserve to live a better life for they will live in full agreement and harmony with the commandments of genuine justice and liberty: Throw off the shackles of oligarchic rule and be a free member of a rational humanist political community. Leave the world of fear, in which your masters force you to live day after day and create a world of the common good ? the res publica of just freedom is feasible; create a world, from which no kind of horrifying political terror can exist. Understand once and for all that a state which is based on the ?sacred? and ?inviolable? ruthless egoism of your exploiters cannot be and will never be humanist. Defeat your own egoism! Defy your rulers who want to be greatly feared! Reverse the roles so that you ? courageous and proud people, ? keep any potential exploiters and crooks in fear. The will to fight for the common good is noble. Fight and create a genuine humanist society: it will be ? and must be ? a post-capitalist society, at which our epoch only aims. The history of mankind shows that all state orders based on the principle of private property aim at bringing up Man to think and will as a private person, i.e. as a person whose will is totally immersed in his private life, has only private desires, exists only for the private and is totally alienated from the state. Thus, not only is the human person robbed and alienated from the product of its labour, as Marx magnificently teaches, but what is even more important, is also alienated from his supreme property ? the state. It is for this reason that never has the great world of the common good belonged fully to the people; never has it been possessed by the whole public. It has always been privatised in the same way in which the public land was privatised ? in line with the all-embracing and wholly dominating principle of private property. Consequently, the people have never genuinely had their public property and participated in ruling their common good ? the state, and the state has not been genuinely expressing the universal will. The humanists want to carry out into practice the principle of state as public property of all members of the sovereign people and live in this new and far more developed type of res publica. The humanist state ? res publica ? is the determined way in which sovereign people, who know and will the truly universal, i.e. the absolute ends of humanity, organise in defence of their public property. Public property is the highest standpoint of the truly universal will, which in no way is to be understood only as the common will of all particular citizens but as the willing itself absolutely objective rational will. For millennia defence of the institution of private property has been the axes of the legislation of all kinds of states belonging to a class of free and powerful exploiters ? the class of ruthless egoism. Now the task is to unite the people?s masses not only with a view of creating their common defence of their private property but first and foremost of their public property, i.e. our task is to create a state of new type which aims at defending the public property. This, of course, means a radical change of legislative power so that laws of fundamental importance cannot be passed by the government until they have been approved by the supreme ruler ? the sovereign people. The humanists decisively reject the present state order cleverly created by the privileged owners of private property for their own benefit so that they are automatically owners of the state as well. The humanists want to devote themselves to creating a state order based on the will of all particular individuals to fight for the universal and act for the just universal good of the whole political community. The humanists reject the present preposterous imitation of democracy; having the will to be statesmen, they will true democracy and nothing else but true democracy. The state is common; it belongs to all. In the humanist political state the goals and the interests of the universal state will and the goals and the interest of each humanist statesman are one and the same. Then and only then a People possesses a total and indivisible power over its representatives when the voters do not give their power to their representatives but create state institutions, which ensure a total and systematic control of the voters over the government, the parliament and the legislative power. The task of a genuinely humanist political community is to overcome the resistance of the dominating exploiting class and enter into possession of what belongs to it. The governments of the present exploiting capitalist class do not have any right to be in possession of public property. The principle of private ownership of the means of production automatically leads to privatisation of public property, in other words, to privatisation of the common good ? the state. Exploiting classes invariably privatise the state in order to defend their ?sacred? private property as well as their ?inviolable? economic and political interests; privatisation of the common good is a matter of life and death for them. They privatise the will of the community. They turn the political community into an apolitical disorganised amorphous mass, into an apolitical society consisting of private individuals. They break the common sacred will of the members of the community who neither use nor can use their inviolable right to resistance. The will and the ideology of the exploiters triumph; the domination of the principle of capital over labour ? and, therefore, the principle of robbing the labour of the ruled ? is total. They create a sham democracy, a democracy without res publica. How beautiful and convenient for the capitalist being! How much it gladdens the heart of the ruthless beast! Put an end to this unjust social order, Humanists! The world must be changed again. The exploiting class and its governments must be and will be abolished by the following generations of truly free men and women. Like countless generations before them, for them it will be a matter of life and death; only when they abolish the principle of private property in the economy and politics in modern societies in its present form, can they be free. Theft of economic and political property cannot exist in humanist states. Therefore, the humanists make it their business to expropriate the expropriators, to abolish the privileged classes of people greedily exploiting the labour of the contemporary proletariat and stealing its property and constitute a state of new type based on the domination of the universal right to public property. Knowing their power, the humanists want to enter in possession of their property; only then is the community ethically excellent. Aristotle is right in claiming that ?governments which have a regard to the common interest are constituted in accordance with strict principles of justice, and are therefore true forms; but those which regard only the interest of the rulers are all defective and perverted forms, for they are despotic, whereas a state is a community of freemen.?1 The historical development of Man from a slave to a subject and then a citizen has been bound to take millennia. Nonetheless, the liberation of Man, the emancipation of the human being has not been fully achieved yet. Neo-communism goes beyond Aristotle?s idea of man as a zoo politikon. This great determination deserve to be developed and we want to develop it. We say that zoo politikon must be grasped as the universal person while the only private person possesses only himself, his body, his thoughts and desires, and his belongings, with one word, only his tiny private world. The humanists will to help in the creation of the universal person, of the man of a new type, to raise Aristotle?s zoo politikon to the absolutely higher level of being a political Man, a statesman. The creation of masses consisting of statesmen is a new idea and will also take a long time to be carried out into practice; becoming a statesman is a learned competence. It is a challenge ? the biggest ever. It is a formidable task but it is not an impossible one. Modern men and women have a tremendous potential of political rational will. Now we have to start developing a new ethics based on the domination of the principle of public property. That will be a long process of development of Man willing to achieve the highest determinations of his nature to overcome Aristotle?s standpoint of Man as political animal and become a statesman of extremely well-educated rational will. The humanists want to create a more dignified ideology of statesmanship which implies the intrinsic excellence resulting from the superior ethical and volitional qualities of the political communism of the third millennium; the willingness of the people to overcome their present political status as ?free? citizens and develop sufficient skills and vision in managing the public good as well as their will to share the benefits of acts of supreme statesmanship with others are of extreme importance for the success of the project. The doctrine of the state as public property is opposed to the doctrine of the state as private property of one ? the king in the Middle Ages, or a few in modern times in which the state is dominated by the Big national or global Bourgeoisie and serves their interests. The political community of the third millennium has a direct interest in the res publica. The task of political communism is to forge a more genuine bond between citizen and state; its greatest aim is to promote a culture of mass statesmanship in which all individuals in a community hold res publica in common and place it above their self interest. Man was a subject in the times of feudalism, a citizen in the times of capitalism; now the time of the statesman has come. This is the nearest task of the World Will, which once again will irresistibly performs what it wills. In fact, the modern so called citizens are subject-citizens, the reason being that the citizen is still the product of a civil society, based on the priority and domination of the principle of private property, a society in which they are still robbed of their economic property as well as their political public property. The state is public property. It is the supreme common good, the highest wealth of a community of people united by the common interests of the universal will. Consequently, the sovereign power of the people is superior to the power of private property owners; the republic belongs to the people of statesmen. The humanist state, res publica, belongs to all. Statesmen will to take part in governing the state on one level or another; they are not indifferent to decisions taken by those in charge. They will to engage in political debates and determine the political curriculum vitae of their res publica, act in its defence and change the course of its historical development whenever it is necessary. They are created to put all their will in statesmanship; they can only withdraw from the active political life of their country at their own peril. The state is the first, the prius. We want the state as a result of the activity of the political Man to be absolutely and permanently present in the conscious rational will of every citizen-politician. This powerful will appears only in states with genuinely humanist rule of law; states, in which the supreme power belongs to the People-sovereign. Only such a state can rely on the free engagement of its citizens to co-operate and contribute to its prosperity. The political freedom of Man ? i.e. the public property of the person as such, ? is inalienable. All rights of the person and rules of social life are actual only in a state. The state will of the political community as a whole and every political person in particular are a manifestation of the truly actual ? the state. Political freedom is the most essential moment of your property, Man. Therefore, you are born to be a co-owner of the state together with all your countrymen. The state is the actuality of your freedom. You are free insofar as you find your rational political will in the reality of the state. Only then you are genuinely and actually free and you are a citizen- politician, a statesman, when you have public property and your desire for public happiness is satisfied; freedom is the essence of public happiness. In tomorrow?s state the axes around which the whole legislation will rotate and on which the will of the statesmen will be based will be the principle of public property ? the highest principle of universal will, ? which has always been substantial with reference to individual wills. Hegel was right to say that newspapers are the bible of today, but he failed to be consequent enough and say that politics is the modern religion. We want to make Politovolia ? the science and actuality of Political Will ? universally known and willed because the humanist state cannot and will not exist as long as its citizens are politically illiterate and inactive people. It has to bring up and will bring up people with tremendous political will power who desire public freedom and aim at public happiness; their revolutionary will is absolutely necessary. Aristotle claimed that ?The state is by nature clearly prior to the family and to the individual, since the whole is of necessity prior to the part; for example, if the whole body be destroyed, there will be no foot or hand, except in an equivocal sense, as we might speak of a stone hand; for when destroyed the hand will be no better than that. But things are defined by their working and power; and we ought not to say that they are the same when they no longer have their proper quality, but only that they have the same name.?2 Absolutely true! The state is the first, the prius, because humanity ? the universal species of Man ? as the in-and-for-itself having itself property, which is in total possession of itself, with necessity contains the actuality of its political organisation and invariably realises it. Only when the principle of public property becomes the cornerstone of all modern states and only when it is assigned to the highest level of political priority, will we create a society based on the foundations of humanism. How pitiful modern society is in its praise of profits and contempt of humanism, how pitiful the people who wholeheartedly support their slavery are. Humanism is the genuine absolute goal of mankind, whose infinite free volition always wills only itself and in all its deeds realises itself through itself; the humanism has always been going from victory to victory and will continue to win and be victorious because the whole absolute activity of Man?s volition is directed towards his absolute ends. This is the standpoint of our times. Humanism is the highest determination of the desires and the method of acting of the universal will, which reveals itself in the march of the world history. We want to educate the politically illiterate and arrange a new political contract based on the principle of common property. Read history carefully, comrades. It is going to happen again, but this time it is the humanists that will limit the power of the ruling bourgeoisie. In virtue of its political power, the sovereign is authorised to create laws with a view to determining and preserving public property as the dominating principle of its state. The great and supreme goal of public-property-minded men and women is the preservation of their property. They join forces with all members of the political community; obeying their own government they obey only their own will. Political freedom and public happiness are only possible when the People-sovereign as a whole and every individual in particular are in possession of the supreme and sovereign public property. It is for this reason that willing to attain the highest determination of the notion of property we expand it and include the principle of public property as its supreme moment. The state has to be determined in a new way so as to make sure that first and foremost it preserves and defends the public property. Therefore, a new approach to the property issue is necessary. It is definitely high on the political agenda of the nearest development of the humanist movement. The state is the determined form of manifesting human will and its freedom. Only when the citizens-politicians actually enter in possession of their public property and become actually free, will they be able to control the division of powers and, due to their active rational political will, contribute to achieving the common goal. Thus, they can create a state of the public good as a healthy organic body, in which everything in the state belongs to them as much as they belong to the state as well. The humanists want to be free and work for the liberation of the human principle, and, therefore, for the implementation of this principle in the politics of the future. They want a total and actual realisation of the principle of public property in the state power as well as understanding and explanation of the state as development of this principle, as an organisation of the rational will, as a progress of the Will to freedom. A reverse of the roles! The new type of state will abolish the old type of state, which was cleverly created to ensure total defence of private property because only then the might of private property makes right when the state is in possession of the Big Bourgeoisie. The humanists set themselves the task of defending the public interest and the public good, i.e. the humanists aim at constituting a state in which it is the might of public property that makes right. The Humanists consider public property to be the foundation of the humanist social order for genuine political freedom can only exist when it is based on actual possession of public property; however, the newest humanist political organisation of the public good has yet to be created. No to the absolute power of Big Capital! Yes to the absolute power of the People! The Humanists want a radical change in public thinking: Constituting of a new social order based on the superiority of the principle of public property. This principle has to be clearly formulated and thoroughly examined. The principle of the superiority of public property will revolutionise, will change thoroughly the political life of the people. Nevermore will people be intimidated, threatened or tortured for exercising their right to public property. The police will not arrest them during public demonstrations so as to defend the ruling class; its task will be first and foremost to defend the ruling People. Political freedom is based on the state power of the sovereign people. By its very nature Man is free insofar as he takes part in exercising the legislative power of the political community and the decision making process concerning important state deeds, i.e. insofar as he is in possession of public property. Once thoroughly implemented the principle of public property will change the whole ethical life of the People. It will elevate the people, every man and woman to a new state in which the necessity of these new rational determinations of will are bound to become a habit, i.e. it will create new humanistic ethics. The aim of a state whose democratic constitution is based on the principle of public property is to create citizens with political virtues; statesmen, who love their country and its laws and identify their interests with the interests of their country. No one can advance their own private interests at the expense of the public good. Only the right of the concrete individual to be in possession of his product has always been taken into account so far, never the absolute right of humanity to be in possession of the Earth, which has been given not to some private capitalist individuals or to one particular and greedy capitalist class to possess but to the human species as such, i.e. the now existing notion of private property is absolutely narrow-minded; it has outlived its time and cannot be the determining principle of humanity any more. Hume, for example, describes property simply as a contract, which people enter into and obey its conditions because of the benefits they reap of it. Undoubtedly, this is a purely man-centred point of view. It is shamefully ignorant for it fails to take into consideration one of the most important participants of the contract ? the Nature. Locke for his part determines property as a combination of something private ? labour and something common ? the land (used by farmers) and the earth resources (used in all kinds of industries) so that the result of this combination is total domination of the private element over the common one since it is exactly labour that creates the value of each agricultural or industrial product. In virtue of this narrow-minded thinking the private component is the absolute justification of private property. Yet, today Nature shows us eloquently how much we are wrong when we acknowledge such definitions. The common moment of all kinds of property ? the planet Earth ? is as important as the private moment or even more important and in no way can be ignored. Private property is an immanently contradictory determination because not only does it operate within the sphere of public law but ? what is more ? it also operates within the sphere of absolute law, which is totally independent from any human will; the creation does not surpass the Creator. That is the reason why all kinds of humanistic public power must make it its aim to defend not only and not exclusively the private property of some greedy individuals and their exploiting class but first and foremost the universal property of the in-and-for-itself having itself God. The Earth belongs not only to the human species, to humanity, but also to all other species. The defence of this universal wealth is a humanistic duty of every rational and responsible ethical individual. All existing definitions of property are outdated; they belong to old times and without question reflect the will of those bygone times and the then dominating ideologies. Today the rational will faces the necessity to modernise tremendously the theory of property. The Earth is a common property of the human species and today in the times of highly developed ? but at the same time extremely polluting and damaging the Earth ? technologies we have to approach the question of property in a totally different way and take into account the absolute rights and law of the in-and-for-itself having itself God. In this way one of the biggest counter-volitions of the rational will come to its modern solution. Insofar as my body is my private property and thoroughly belongs to me, the world outside me is not only my other but the universal other; it belongs to humanity. In no way is it only my good; it is the universal good. This is only a part of the newest definition of property, which we want to present here: We want to bring forward the rights of Nature. As a part of Nature, which is my inorganic body, I have to include Nature in my definition of property so that for me as a human being Nature is an integral part of my ?I?, i.e. of my property and therefore, I have a right to clean and unpolluted air, a right to clean water, a right as well as a duty to preserve my supreme property ? Nature, without which no other property is possible. It is the highest property of Man, his supreme property, which is superior to all other forms of property and goes beyond the present outdated definition of property. The rights of my inorganic body are exactly as much important as the rights of my organic body and my rational will. Nature is a part of the common good, a part of res publica. Preservation of Nature is and will always be an integral part of the eternal process of preservation of Man's property. The absolute law of Nature must be respected in the utmost degree because it is the source of all kinds of life on the planet and is a means of saving the life and possessions of the people and the human species in general; its right to resistance is unconditional and ruthlessly uncompromising. Marx's thesis about the communist approach to nature is as actual today as it used to be when it was declared more than 160 years ago and deserves to be fully quoted: ?just as society itself produces man as man, so is society produced by him. Activity and enjoyment, both in their content and in their mode of existence, are social: social activity and social enjoyment. The human aspect of nature exists only for social man; for only then does nature exist for him as a bond with man ? as his existence for the other and the other?s existence for him ? and as the life-element of human reality. Only then does nature exist as the foundation of his own human existence. Only here has what is to him his natural existence become his human existence, and nature become man for him. Thus society is the complete unity of man with nature ? the true resurrection of nature ? the consistent naturalism of man and the consistent humanism of nature.?3 The absolute law of Nature is sovereign, sacred and inviolable; in no way can the human species violate it with impunity. All people are equal and not only are they born to possess freedom and property ? both private and public, ? but as members of the human species they also have the right and the duty to possess jointly with all other human beings the Earth and to defend their supreme property from all kinds of violation and the greed of some of their fellows. Willing to attain the highest determination of the notion of property, the Humanists go beyond the narrow-minded sphere of private property so that by property they do not understand only people's private corporeal self-possession ? life and freedom, ? as well as their material goods but also their public property ? their political life and freedom. With the very act of his birth every Man gains possession of the Earth with all its wealth as common for all people property. Therefore, it is the duty of every man to defend the Earth from the greed of the exploiting classes; in no way can people allow their divine property to be destroyed. Today the acts of the enormous destructive force of modern technologies definitely help us to see the global character of property and to change, ? i.e. to modernise ? its definition. Without all question, the greatest and most important goal of all living people is to unify and co-operate so as to preserve their global property and, what is more, to preserve the universal property of the human species as such. The right of the political community to redefine the notion of property in full conformity with the volitions of humanist rational will and constitute new institutions of private and public property is supreme; it and it alone has the right to regulate the ways of using the universal property. A notion of property which is modernised to the highest degree cannot but take into account the fact that it is due to Nature that Man is the exclusive possessor not only of his own personality and all the things which he acquires due to his efforts, but also of the whole nature, which is his inorganic body. The preservation of my property in conformity with the absolute law of Nature demands of me that not only do I take care of my organic body but to an equal degree of my inorganic body as well. The Earth is common property of all people ? born and not born, i.e. all people are equal possessors of the Earth and in no way can only one privileged class or only one generation ? the living human generation ? dispose of this common property. Without all question, only when the doctrine of humanism has a dominating role in the society and keeps the principle of individualism and private property in s state of utter subjection, can the society be ethical. Man cannot violate the laws and rights of nature with impunity. If he does it, it means that Man is in a state of disobedience to Nature, that he refuses to obey its laws, that he does not respect its rights, and therefore, his Creator and the very himself. Capitalism and industrialisation play a devastating role not only in reference to social equality and safety but Nature as well. As far as the universal property of homo capitalisticos is concerned here and now, his care-free state of mind of his is extremely dangerous ? humanity is in danger of self-destruction and extinction. Therefore, today on the basis of the humanist wider definition of property we have to say that one of the most important functions of the state is not only to secure the safety of private property but the public good and the global good as well. The humanists want to contribute to the newest development of the now existing notion of property and go beyond it so that under property we do not understand only the general sum of rights to possession of material goods and personal rights but first and foremost possession of public property ? public power and freedom. Only the people is an owner of the common good ? the state ? and is its sovereign ruler. In accordance with the idea of global property, the humanists want to act in full conformity with the categorical imperative for applying more rational methods of possessing the Earth instead of its thoughtless devastation without any care about the future. In his historical development Man has invariably understood his ?I? ? his ego, ? only in the categories of private property as the universal sum of everything which he can call his. The good news of the XXI century is that we are bound to reach a new humanist stage of development of rational will and understand the significance of our common global property; this motive will undoubtedly become a powerful positive force and will be the reason for a new powerful community ideology aiming at having a good influence on the greedy behaviour of humanity. Only when a people wants to control the public good and actually controls it, the people is a genuine sovereign and a possessor of a humanist res publica; a res publica, in which the public good is submitted to the authority, the domination, the power and the rule of the people. In today?s global polis the joint possession of the Earth concerns everybody because it is universal and common as opposed to what is private, personal and egoistic. Hence the duty of Man to be a global politician, to be interested in global politics and to be engaged in it. The common good is a source of justice. It is the goal of truly sovereign peoples, and therefore, the goal of their just humanist states; states, in which all private rights are subordinated to this truly common goal. Hitherto the accent has always been put on the preservation of the individual. No more! In the XXI century when the very existence of the human species is threatened, we put stress on the truly universal and the self-preservation of the human species. The developing ecological catastrophe, which hangs as the Sword of Damocles over the fate of humanity proves clearly that the dominating now will ? based on its ultimate principle of private property ? is against the will of our Creator, God, Nature. All XIX- and XX-century-liberals justified economic and political private property claiming that despite some moral reservations and the lack of ethical foundation, it is the only truly useful choice. Modern liberals still tirelessly repeat the mantras of their predecessors that only when the principle of private property is unconditionally unrestricted the productivity of labour and its ability to deliver the goods humanity needs are ever increasing. Nowadays we can read them with indulgence. The neo-liberal standpoint has hopelessly outlived its time because universal and sustainable welfare which genuinely respect the ecological balance of the planet is not possible without respect for the laws of Nature. In connection to the global property we have to say that ethical and humanistic values with necessity are the most important ones. It is utterly essential for Humanity to put them first. We will not allow the absolutely ruthless human greed for profits based on violence and exploitation of human and natural resources to constitute laws of ?justice,? which is opposed to and contradicts the universal law of rational will, which is one and the same in Man and the Nature. We want to learn to think in the categories of the itself having itself Creator. The time has come for us to begin to apply the law of Nature, which is rational, unchanging and unchangeable; being the foundation of the universal law, it surpasses the laws of human legislation and is superior to it. Priority must be given to the divine natural law; even the People is always and everywhere subjected to this law. The human species has been given the Earth ? which no man has ever produced ? to use it wisely only; it has been given the rights of an user. In no way can any given human generation enter totally and unconditionally into possession of the planet and damage other generations' property due to irrational abuse or over-exploitation of the natural resources. The present total one-sided implementation of the principle of subjective freedom, of the principle of private property must be rejected for it is devoid of its absolute other ? the principle of public property realised as the common good of res publica of humanistically-minded people. The self-preservation of humanity and the just common good of every res publica can only be based on the wise rational will of the whole humanity authentically represented by sovereign peoples, not by the venal governments of the global Big Bourgeoisie.
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