A new workday begins with people voluntarily arriving to their workspace. Everyone proceeds to interact with their Vocations, pouring their Life-Energy into the Vocation to create Arbeit. Arbeit stems from the actions of harvesting and extraction of resources, generating electrical power and energy sources. Most of the raw materials were refined into Equipmentalities to be transported by distributers to the other manufacturers that needed them to create pre-fabricated components, replacement parts, unfinished goods, and so on. These manufacturers arranged to have them transported to other manufacturers who produced the finished goods. The Arbeit slowly accumulated in force and mass over the course of the production process.
The finished goods were transported elsewhere, delivered to the professions that had placed their orders for them as part of their own contributions of Arbeit. The goods allowed for the contributions of Arbeit from the provisions of basic essentials, the operation of various different services, contributed to the movement of information, and the rest later sold to those interested in purchasing them. Certain services turned the goods into other goods for other services, as in the cases of restaurants, bakeries, grocers, furniture stores, and others. Some services facilitated the movements of information, goods and services, Arbeit and Geld across the nation. The rest enabled for the functions of the State, the armed forces, intelligence apparatus, police forces, legislatures and judiciaries, banks and financial offices. Everybody who contributes Arbeit also had a Vocation with which they could convert their Life-Energy into Arbeit.
The Arbeit of the whole nation was then converted into the Geld of the whole nation. The State issued the Geld needed for the nation’s expenses, issued everyone’s Paygrades, invested Geld into the developments of emerging enterprises and industries, and saved the rest for the State budget. Those who could not realize their Vocations were offered potential opportunities for them to contribute Arbeit and receive Geld for an enterprise or industry, financial offices and banks, and anything which the State needed from them to serve the Totality, the people of this nation.
Kontore issue special financial instruments such as the Four-Year and Five-Year Work-Plans to interested Individuals. State Commissariats oversee the powers of setting the prices and wages with the active, direct participations of both the Totality and the State. The banks issue Interest-free loans to those looking to create their own Vocations, their own enterprises. The Borrower contributes half of the Arbeit and the Lender contributes the other half to the State. Once the State receives both halves of Arbeit from the Borrower and Lender who had conducted the loan, the State gives Geld to both the Borrower and the Lender.
Where there is always plenty of Arbeit to be had from countless different Vocations, there is always going to be plenty of Geld to go around for everyone who interacts with their Vocations. The highest-possible Quality of Arbeit yields the lowest-possible Quality of Geld; Technology has the potential to mobilize to the national economy and the whole world whenever it is designed to enhance the Quality of Arbeit over the Quality of Geld. That will prevent excessive depreciation of the Currency since it is pegged to the Value of all Arbeit in the nation overall, which is essentially tied to the overall performance and well-being of the Totality. The secret essence behind the Work-Standard lies in the fact that the Arbeit is what gives all economic life its Values and its Prices and that neither Arbeit nor Geld are Commodities but goods to be placed in the trust of the Financial Regime at the behest of the national interest. This is what separates it from Liberal Capitalist conceptions of finance: the goal of every Vocation is defined more so by its Quality of Arbeit and the effects that the Arbeit has on the Totality as the end in itself.
Everybody knows their Rights and the Duties of their Vocations. Everyone has the freedom of action of ensuring that the Socialist nation-state prospers. Everyone knows that there are ways for them to address and resolve any shortcomings within a functioning Council Democracy. To participate in economic life is to also participate in political life. Proactive involvement in the affairs of the nation is to be encouraged by the State while at the same time ensure that everyone contributes to a meaningful discussion conscientious to the needs of the nation and its future.
Do the ends justify the means or do they not? Liberal Capitalism by contrast insists that Arbeit is only the means of achieving the goal of accumulating vast sums of Kapital. The free market exists ostensibly to ‘protect’ the Individual from other Individuals and claim to ensure their ‘freedom’ by providing the “Incentives” of competition for more Kapital. Laws under those circumstances can always be manipulated with adjustments to the legislation because the free market coexists in tandem with a Parliamentary Democracy. Parliamentary governance is open to manipulation by anonymous interests with Kapital to advance their own agendas for accumulating more Kapital.
Why does Liberal Capitalism espouse the belief that Kapital is the goal of economic life? Economic freedom under Liberal Capitalism is defined as freedom by means of Kapital, from the luxury goods that one could buy to the copious amounts of Zeit devoted to leisure and idleness. This is evident in the manner in which the ideology’s applications of Technology have led to the rise of consumerism and the complacency that leads to decadence and decline of whole nations. True economic freedom, however, originates in the freedom from Kapital, that inward sense of freedom which only an Individual can realize from within themselves. No government can bestow such freedom any more than it can claim to provide security by denying other freedoms in return. Liberal Capitalists have yet to understand the implications and they may never will.
What the government of the Socialist nation can do is provide the legal framework by which everyone will have their Rights honored and recognized. Those same Rights are to also be tempered by the Duties of the Vocations for the citizens who partake in them. Just as every Constitutional Intent requires a Constitutional Obligation, every Right granted in the Legal Code is compensated by a corresponding Duty. For instance, the Duty of one Vocation requires that something needs to be done in a certain manner due to the nature of the Arbeit. This same Duty is attached to a Right, specifying how the Individual completes the task is left to their discretion.
There are many similar examples in which certain Rights correspond to compatible Duties. A “Right of Religious Belief” allows religious congregations to practice their faiths without State interference and receive State funding. That Right includes a “Duty of Religious Engagement” of being proactive in the affairs of their nation and continue upholding their faiths while doing so. A “Right to Speak” allows for freedom of conscience by those who do care about nation and the policies of the State. The Right has its “Duties on the Exercise of Speech” to ensure that what people say has to be helpful to the Totality, not allowing for the spread of lies and falsehoods, misconceptions, prejudices, demagoguery, slander, and calls for violent extremism.
The Legal Code of the Socialist nation-state will have their “Rights to Publish and Disseminate” with their “Duties of Honorable Coverage, Balanced Reporting, and Meaningful Discussion,” their “Rights of Petition, Assembly and Protest” with their “Duties of Preserving Peace, Order, and Civility.” There will be “Right to Civilian Firearms Ownership” with the “Duty of Ensuring Proper Handling of Firearms,” the “Right to a Fair Trial” and the “Duty of issuing Court Orders.” There are also Duties related to the Vocation and what is expected of it, and recognition of the Rights of those involved unless stated otherwise in reference to either a related Duty or else they are actually considered as a Constitutional Obligation due to their implications.
One will notice that certain Rights internationally recognized as human rights are upheld in the Socialist nation-state as Constitutional Obligations with a corresponding Constitutional Intent. Example like the “Right to Free Education,” “Right to Food, Water, Clothing, and Housing,” “Freedom from Enslavement and Forced Labor,” “Right to Healthcare,” “Right of Protection against Arbitrary Arrest and Detainment” and “Right of Protection against Torture” are examples of certain Rights that are considered Constitutional Obligations. The Totality understands the importance of their existences and the State is expected to enforce them under the rule of law.
In a functioning Council Democracy, the Totality and the State are to exist in mutual harmony and both are expected to ensure that everyone receives the fair treatment that they rightfully deserve. The Work-Standard is able to see to it that the State shall uphold its Obligations to the Totality and expects the same from the Self and the rest of the Totality by upholding the Duties and Obligations. It depends on the decisions of everyone involved in the affairs of the nation to ensure that everyone else is responsible for what happens to the nation. That includes holding those accountable for actions that are unjustifiable and therefore open to scrutiny and criticism.
The fact that every Right requires its own Duty is not something that most Liberal Capitalists are willing to comprehend, let alone understand. They prefer laws that grant the most Rights for the least Duties. It is a tendency that originates from their ideology’s constant fixation on a “freedom-security dialectic,” including how they have no conception of inward freedom. The conception of outward freedom as being guaranteed by Parliamentary Democracy has negative ramifications for those affected by laws legislated on behalf of parties, lobbyists, and special interests. Those with Kapital can and will subvert Parliamentarian governance to further their own private agendas. Councilor governance, however, requires the direct participation of everyone in the entire nation.
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