The Committee of Public Safety was created by the revolutionary Government in 1793 to face the mortal dangers that threatened the Republic. We do not think for a moment of imitating that precedent that the Terror created. Today we need to resurrect the notion of public salvation to gather the good will of humanist France and confront the mortal dangers that are accumulating around France, around Europe, around humanity.
These dangers require a new policy that integrates ecology within it, whose scope is both capital and multidimensional, that is, it concerns all aspects, whether political, social, technical or scientific.
A fully humanist policy is an energy policy that replaces polluting energies (gasoline and coal) as quickly as possible with its own energy (solar, wind, tidal, geothermal).
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It is a water policy that decontaminates rivers and oceans.
It is a city policy that purifies the air in large agglomerations by promoting pedestrian areas, electric public transport, bicycles, and that develops eco-neighborhoods that promote coexistence.
It is a rural policy that pushes back industrialized agriculture that sterilizes soils, standardizes products that are low in vitamins, tasteless and contain pesticides, and also industrialized livestock farming that concentrates millions of chickens, pigs and cows in the most atrocious conditions. A policy that favors the return of traditional agriculture and the progress of agroecology. A policy that resurrects the life of small towns and villages, reopening cafes, grocery stores, post offices and dispensaries.
It is an economic policy that pushes back the omnipotence of profit through the redistribution of resources thanks to the progress of the social and solidarity economy, of healthy agriculture, of local and healthy food, of consumption freed from the yoke of advertising.
It is a production policy that promotes the growth of useful and necessary products for people and for the vital autonomy of the nation, and the decrease in superfluous productions or products of illusory value.
It is a solidarity policy that controls techno-economic development and supports supportive environments; to establish a civic service to help victims and the disinherited, and local solidarity centers in all regions.
It is an education policy that gives new impetus to secularism and gives teachers back their great humanist mission. A policy that aims to form inquisitive minds, capable of problematizing and doubting, of self-criticism and criticism. A policy that reforms programs by integrating topics that allow us to understand and confront our vital problems.
It is a policy of reform of the State through debureaucratization and the elimination of parasitic private ‘lobbies’.
It is a civilizational policy that corrects the increasing negative aspects of our civilization. Because urban development not only brought individual development, freedom and leisure. It also generated an atomization after the loss of the old solidarity and a submission to modern organizational coercion. Capitalist development has caused widespread commodification, including the areas where gifts, free service, and non-monetary common goods ruled, thus destroying numerous fabrics of fraternity.
Technology has imposed, in increasingly extensive sectors of human life, the logic of the artificial machine, which is mechanical, deterministic, specialized and timed: the ‘métro-boulot-dodo’ (meter, job and bed). Urban guards have been replaced by traffic lights, doormen by intercoms, bank employees by ATMs, supermarket cashiers by self-pay tills, human voices by answering machines.
Industrial development has meant an increase in the standard of living, but at the same time a decrease in the quality of life.
The policy of civilization aims to rehumanize and resocialize our existence. It aims to develop individual autonomy, responsibility, freedom, and fight against selfishness. This civilization policy would humanize the Administrations, humanize the techniques, defend and develop coexistence and solidarity. It would be a policy that would recognize the full humanity of others.
It would be a fully humanist policy.
Is it possible, from this perspective, to think of a policy of humanity whose mission is to continue and develop the process of hominization in the sense of an improvement in relations between humans, an improvement in human societies and an improvement in the relationships between men and the planet?
We will not be able to eliminate misfortune or death, but we can aspire to progress in the relationships between humans, individuals, groups, ethnic groups and nations. Giving up on the best of all worlds does not mean giving up on a better world.
What is characteristic of the human is the multiplex units: the genetic, cerebral, intellectual, emotional unit of the Homo sapiens demens, which expresses its innumerable potentialities through the diversity of cultures. Human diversity is the treasure of human unity, which in turn is the treasure of human diversity. Just as a living and permanent communication must be established between past, present and future, a living and permanent communication must also be established between cultural, ethnic, national singularities and the concrete universe of an Earth-homeland for all.
Save the planet threatened by our economic development. Regulate and control technical development. Guarantee human development. Civilize the Earth. Here are some great perspectives capable of mobilizing energies.
We know that these proposals, although technically feasible, are prevented by virulent conflicts and current regressions. We even know that resistance to the widespread degradation of the biosphere and the anthroposphere is barely outlined. We confirm the power of regressive forces and the continuation of the race towards the abyss.
However, we have beginnings of hope left.
The first is to bet on the improbable. The most important processes lead to regression or destruction, but these are only probable. Hope is in the improbable. As often in dramatic moments in history, the great saving events have been unexpected: Athens’ victory over the Persians in 490-480 BC and the birth of democracy; the survival of France under Charles VII thanks to the Maid of Orleans, Joan of Arc; the Moscow resistance, which saved the Soviet Union in December 1941, and then Stalingrad, which annihilated Paulus’s army in January 1943; the democratization of Spain by Franco’s heir; the collapse of the Soviet Empire in 1989 under the leadership of its leader Mikhail Gorbachev.
The second principle of hope is based on the possibilities and creativity of human beings. Human brain capabilities are largely unexploited. We are still in the prehistory of human intelligence. The possibilities of it are immeasurable not only for the worst, but also for the best. We know how to destroy the planet, and we also have the possibility to condition it.
The third principle of hope is based on the impossibility of any system that transforms society and individuals into machines to last infinitely. Any supposedly perfect machine will always involve failures that will stagnate or dislocate it. And the most total and most implacable order will not be able to escape, sooner or later, the second principle of thermodynamics: inexorable disintegration.
A new humanist policy of public salvation is the great project that can awaken overwhelmed or resigned minds. It is no longer the apocalyptic hope of the final struggle. It is the brave hope of the initial struggle: it requires restoring a conception, a vision of the world, an articulated knowledge, an ethic, a policy. It must inspire not only a preliminary resistance against the gigantic forces of barbarism that are being unleashed, but also a project of salvation for the Earth. Those who accept the challenge will come from different backgrounds, no matter what label. They will be the restorers of hope
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