Part 1 – Institutions of life networks

Networks of production and distribution of wealth.

After presenting the 3 elements that constitute the mechanism of wealth creation:

we now come to visualize the organization of human activity on its first two levels: work essential to life and survival, making works that raise living standards and are passed on to future generations.

Through these methods and especially the practice of subsidiarity which allows the optimal solution to be obtained in a team of life projects, we arrive at the application of these methods on the ground and at their adaptation to local particularities.

We are therefore at the stage of our journey to describe the functioning of the Life Networks where the local particularities must be deepened, better defined to understand their role.

The scope of application of these methods must then be defined. The networks of production and distribution of wealth, whether goods or services, are organized from our source of intellectual and rational knowledge, our second source of knowledge, and here we should briefly establish the complementarity relationship between our two sources of knowledge even if we will present the use of our first spiritual and initiatory source, further in the social institutions of the Networks of Life.

Let us begin by defining the scope of these methods and using our second source of knowledge, and then analyze and deepen this indispensable adaptation to local particularities.

Produce wealth with intellectual and rational knowledge.

Wealth-producing networks aggregate material and intellectual wealth. They are distinguished by the use of our second source of knowledge: intellectual and rational source.

The prohibition of our first source of knowledge defends the private interests of the leaders of the systems of power.

Our readers know that our first source of knowledge is forbidden in systems of power and historically, it was initially by theocracies to defend their dogmas then this prohibition was taken up by political, economic and social systems to defend the usurpation of Authority and Power by the ruling minority. Power systems use our second source of knowledge to select knowledge that serves their leaders’ interests and enables them to dominate, subjugate populations to their ideologies.

The Networks of Life use our source of intellectual and rational knowledge to serve the interests of the people and prohibit political, economic, social, theocratic and dictatorial systems of power.

Their fundamental objectives are full employment, raising the level of skills and developing the common goods. The means to achieve these objectives, as we have seen, are essentially social relations that allow innovations and synergies using local particularities. Labor precedes Capital. Quite the opposite, we repeat, of the functioning of the liberal capitalist system led by the Anglo-Saxon financial oligarchy.

The use of complementarity between our two sources of knowledge allows a sharing of influences from one source of knowledge to the other.

The use of our first source of knowledge, the initiatory individual source, enriches us with spiritual experiences, encounters with the mysteries of Life and this translation of the unspeakable allows us to share our reasons for living in the human condition on planet Earth. This initiatory source allows us to enrich ourselves with our loves and to share the absolute gift of Love obtained through these moments of life after human life lived by being reborn into our human condition before the death of our carnal envelope. These initiatory teachings translate into a common vision of our humanity and a common will to act on Earth for objectives capable of practicing the values of love and peace through all our activities.

Our initiatory and spiritual source of knowledge defines a humanist society in which the human being is the center.

For the time being, we begin to briefly discuss the contribution of our spiritual and initiatory source of knowledge to clarify some fundamental points.

In the exercise of power :

Let us take its definition used in the Networks of Life: a gathering of equal men committed to action. It corresponds to “the ability to act in a concerted manner” and “it springs up among men when they act together.”

This small group dynamic, which relies on members working together to act together, is not just a community of material interests in the very short term. Material interests may be sufficient to meet physiological needs.

But for social needs and the development of close and dynamic social relations, the contribution of our initiatory and spiritual source of knowledge makes it possible to build a strong and sincere group spirit through an identical vision of a society in which Labor precedes Capital.

This expression associating Labor and Capital makes it possible to clarify the debate on the bases of industrial society and it is obvious that the word Labor is very reductive of the whole of human activity on its 3 levels as we define it in the Networks of Life.

The willingness to work together is based on the sharing of a project. The validity of a social project lies in its ability to respond to our reasons for living in our human condition on planet Earth. At this level of initiation and encounter with the mysteries of life, our reasons for living lie in a universality and are identified in the two fundamental values of a humanity: love and peace.

A team of life projects that defines its human activity according to the values of love and peace creates equality in its vision of what it undertakes. The members of this team come together with a common will to act according to these values and standards, which are the management methods chosen by the Life Networks. The exercise of power will be more coherent, transparent and productive.

We are no longer at the level of quarrels and talk about agreeing on the interests selected from which objectives can be set. The liberal capitalist system has a common culture among its ruling minority, with values and norms to establish a world government of the richest. For others who must submit to this ideology, the requested consultation is minimal: find a consensus, a lower common denominator through the practice of voluntary submission if possible which is more effective than the simple conformism far too passive.

This minimalist approach, which has been maintained for centuries of submission, however, has the effect of making people forget that they have a first source of knowledge that does not need to know how to read and write and that enables them to easily obtain the same vision of society in which they will find their reasons for living.

At the level of concordance between local, regional, national, continental, global, universal.

At the level of concordance between local, regional, national, continental, global, universal.

The argument, the objection of the servants of the power systems is recurrent: at the local level, limited experiences of networking and participatory direct local democracy can develop, but this cannot work on a larger geographical scale. It is also the strength and interest of using systems of power to organize countries, vast regions, continents or the entire planet.

This objection uses only our intellectual and rational source: it is not possible to reach agreement, to reach consensus between thousands and millions of people. On the other hand, it is possible to impose or make people submit to an ideology and its rules in order to live in a society up to the global level.

Our primary source of knowledge provides access to a universal humanist culture.

The servants of the systems of power then ignore that we can achieve universality much more easily by using our first source of knowledge and finding answers to our reasons for living.

The exercise of power within the Life Networks has no geographical limits. The optimal solution obtained by a local political institution is transmitted to the other local networks via the Confederation through the practice of solidarity, the transition from insurance to solidarity and the calculation of the cost of Solidarity. It is the economics of giving and the use of collective property to manage and develop intangible knowledge, goods and services.

Obviously, the servants of the power systems ignore or worse, reject the economy of gift and the complementarity between the 3 forms of property, the practice of subsidiarity, the Total Quality approach, the Common Goods, the Full Currency, in short, everything that allows the solidarity that connects the different local, national, regional, continental and global groups.

In the previous chapters we have presented these principles and methods used by the Networks of Life, which are a source of prosperity over such vast expanses as long as leaders of power systems do not oppose them with their armies set up to plunder rich countries and civilizations because they are humanists.

The fact remains that, in our humanity, the most flourishing civilizations have disappeared as a result of natural disasters, climate change and, of course, destruction and looting by the “barbarians”. But to agitate the bogeyman of barbarians in an attempt to dissuade his contemporaries from developing civilizations into prosperous Networks of Life is only a demonstration of the most bad faith in the human being and his sources of knowledge.

Life networks have a universal dimension by nature and by object and it is not because they make the development of wealth based on the consideration of local particularities that the scope of their movement must necessarily be limited to a local level. Believing this shows gross ignorance both in the use of our rational source of knowledge and in our initiatory and spiritual source.

That is where we are now in terms of the contribution of our primary source of knowledge in the organization of the production and distribution of wealth.

At the moment, we are only concerned with the use of rational and intellectual knowledge throughout all human activity, especially in the first two levels of activity.

Adapting management methods to local circumstances.

We know

  • define objectives with the alliance of opposites,
  • achieving the optimal solution with the practice of subsidiarity,
  • from risk insurance to solidarity,
  • apply these principles in a Total Quality approach to evaluate the Costs of Quality Achievement (COQ),
  • finance this activity by paying the investments and remunerating the work with a full currency,
  • developing our standard of living and preparing for the future with our Common Goods and Social Rights.

This process of wealth development is taking place in a logical and rational space.

The local peculiarities are obvious and are the work of nature, of the life of our planet, just as they are the beneficial result of the work of our elders in the planning of a territory. As such, they are a natural resource that must be used wisely and preserved for future generations.

Through his experience as an airline pilot of the Compagnie Générale Aéropostale and his contacts with the peoples of West Africa and then those of South America and the Andes, the aircraft pilot writer had been able to listen to this wise proverb and pass it on to us.

This preoccupation with adjusting human activities to our environment is as old as humanity and we know that its perception varies enormously in power systems and organizations in Networks of Life, as well as from one political regime to another.

Some practical lessons from our elders on local development.

Let us take up here some successful examples for the general interest of human beings and the interest of life on our planet, even if these ways of living and doing, these practices, are prohibited or rejected by the leaders of the current systems of power, and have been for centuries or even millennia.

Let us begin by returning to the last period of European prosperity, the medieval period and then go back further into antiquity by rediscovering the beneficial practices used on the banks of the Nile.

The rapid development of free cities in the XIII and XIV century in Alsace:

Excerpt from the book “Belfort 1307-2007” by G. Bischoff and Y. Pagnot, Editions Coprur 2007.

end of document.

Here we see the consequences of the rapid development of free cities and the population explosion. The knowledge provided by the monastic orders and knights makes it possible to organize this development: forest conservation, river maintenance for hydraulic energy, craft techniques for fuel saving, etc.

The practice of European city-states:

Another excerpt from Reinert’s book “How Rich Countries Got Rich.” Why Poor Countries Remain Poor”

end of document.

Reinert remains at the level of an economic analysis. Political and social analysis shows that there is a risk of conflict between the individual ownership of land and the common ownership which is the heart of the development of cities with their common assets before this development leads to the use of collective ownership with the exercise of the power delegated to the representatives of citizens.

The fundamental principle in economics of ensuring complementarity between the diminishing returns of agriculture and the increasing returns of crafts, industry and trade, is coupled with a possible major political conflict between advocates of individual property rights and those of common and collective property rights.

Here we are at the point of contact between the systems of power with the exclusivity of the individual property on the one hand and on the other hand the Networks of Life with the common and collective property. Leave aside the case of tyrannies who use collective property for the sole interests of the ruling minority or a fascist, Nazi, or Soviet political party.

The prosperity of an economy is indeed based on the complementarity between diminishing returns and increasing returns, and this cannot be hindered by political conflicts over the form of property rights to be used. The optimal solution which has been practiced according to the teachings of the monastic orders, is based on the development of common property in free cities and with their riches, free cities participate in the development of common property in the countryside managed by abbeys and monasteries, convents and then by the Teutonic Knight Orders.

The example of Florence cited by Reinert is very instructive with the role of Art, that is to say the realization of works in the development of a city which cannot use maritime commerce to distribute the production of its craftsmen or peasants and which must deal with the landowners established for centuries under the Roman Empire.

The practice of cities of Egyptian civilization:

In this excerpt from Reinert’s book, we find the application of the principle already used by the Egyptians: separate production activities in two different geographical environments.

Egypt used the banks of the Nile for agriculture and cities and desert plateaus for temples, pyramids, mausoleums. It’s obvious: the aim is to respect local particularities: fertile land must remain for agriculture, build a city in a more difficult place like a marsh, a hill also has the advantage of using hostile land for the defense of the city. Complementarity between cities and agriculture is inseparable and represents the optimization of natural resources through human labor.

On the banks of the Nile, this solution was optimal because, in addition to this territorial separation of agricultural and artisanal activities, work was also separated according to this same nature of activity. The Nile floods brought silt and fertilized the fields for about six months during which agricultural work was not possible. All of them worked on the trays to build the buildings and decorate them. During the six months when field work was possible, everyone went there to get 3 crops. The complementarity between diminishing returns from agriculture and increasing returns from crafts and trade was thus maximized.

In his books on the survivors of the last great cataclysm, Albert Slosman states that the choice of the Nile valley was based on these exceptional qualities of local peculiarities, both in agriculture and in the construction of cities and temples, because on this point, the desert sand is the best in the world to preserve for millennia buildings buried under this exceptional protection too. The message of this civilization of the survivors of the last great cataclysm could thus reach us almost intact.

This organization is above all local and presupposes a participatory local direct democracy, hence an organization in networks of life. As soon as the vital needs are met, the city can begin to develop the sciences and arts, which are the extension of innovations and know-how already used in the production of basic goods and services in everyday life. Here we find the complementarity between domestic production and work indispensable for survival and the realization of works for raising the standard of living. The result is known: strong economic growth and full employment. This is a very honorable result as long as war, epidemics and natural disasters do not come into play…

This historical approach allows us to conclude that the methods, the mechanism for creating wealth and developing regions, populations has been the same since antiquity. It’s up to us to use it in our citizen living network organizations.

This historical approach allows us to conclude that the methods, the mechanism for creating wealth and developing regions, populations has been the same since antiquity. It’s up to us to use it in our citizen living network organizations..

Current examples that apply these political, economic and social principles.

We have shown this conflict between the two cultures since the beginning of the industrial era and we have indicated which side we are on. The freedom of the markets is an appointment of owners of means of production who want to have all possible and unimaginable freedoms to develop their private property and especially that of shareholders, investors, rentiers.

The concentration of financial power is known through the 9 largest funds in the world (BlackRock, The Vanguard Group, Charles Schwab, J. P. Morgan Chase, State Street, FIDELITY, Allianz, BNY Mellon, Amundi). The eight largest US banks (J. P. Morgan, Wells Fargo, Bank of America, Citigroup, Goldman Sachs, Morgan Stanley, US Bancorp, Bank of New York Mellon) are controlled by a handful of shareholders, including four funds: BlackRock, State Street, Vanguard and Fidelity. Together, these funds are majority shareholders in 90% of the 500 largest U.S. companies according to Arte’s documentary: “These financiers who run the world – BlackRock”.

This financial power now dictates at the global level how wealth is created to serve its interests. It imposes neo-liberal ideology and doctrine with its myths and fictions.

The growth of the liberal economy is a fiction, a dogma that uses various management recipes or manipulation of economic agents to maximize the profits of the richest who have taken power, and in no case is it based on “diversity in itself” and it cynically mocks local particularities, especially those that would oppose the Anglo-Saxon financial oligarchy.

Yet dissent, opposition to the liberal capitalist system has never ceased.

Current experiences to develop wealth from our local diversity and particularities.

“Diversity in itself came to be understood as a key ingredient of economic growth.” Erik Reinert

Let us briefly review here our remarks which illustrate this diversity in itself and which are part of the internal strategic diagnosis for the reintroduction of a full currency.

We found it in the synergies that increase the wealth and example of the city of Delft. We have also seen it in these municipalities which are developing a solidarity-based economy and the energy transition, but also political, economic and social, cultural ones, such as Ungersheim near Mulhouse in Alsace, Marinaleda in Andalusia, Levigliani in Tuscany. Wealth production is based on cooperatives, SCOPs (cooperative production societies), participatory management, communes managed in direct local participatory democracy, usually with a local currency even if not yet with a full currency.

This diversity is based on an indispensable foundation: social relations in the context of a group culture, a humanist culture.

This is one of the conclusions of the document on paternalism based on Thomas Phillipon’s book “Heir Capitalism”

« Countries with constructive labor relations are on average richer than others.

This surplus wealth is due in part to the increase in the employment rate and in part to efficiency gains at the business level. Improving cooperation within companies can be measured at several points of GDP. »

Let’s add a few other examples of this key ingredient of economic growth towards a period of prosperity in a civilization with a humanist culture gathering its Networks of Life.

La SCOP the Volonteux farm

 It was created in 2011. Today, it supports 20 people on about twenty hectares, who swarm to produce, process, transport and market organic fruits and vegetables naturally in season. More than cohabitation forced by the pooling of means of production, it is a daily sharing of agricultural realities in a real human synergy where no one is left to himself while being free of his professional choices. This place is a unique model in France and the farm today brings together an exceptional diversity of types of market gardening (bio-intensive small area, permanent board, vegetable surfaces), arboriculture, product processing and marketing circuits (wholesale, semi-wholesale, farm store, market, delivery of cooked meals, delivery of amap…).


And yet, they feed us. Rémy, frozen but not sunk,

Marianne from April 23 to 29, 2021, pages 10 and 11, by Géraldine Meignan.


 end of document

The Aldudes valley in the Basque country and its economic development.

It is an example of the use of a local feature, the breeding of Basque pigs, to develop an excellent production chain capable of exporting part of its production. Local jobs allow young people to stay in the country just as the charm of the landscapes and the isolation of the valley attract tourists in search of nature, peace and quality of life and who are as many customers and consumers of local products.

Basque pig breeding is well adapted to the local particularities of the valley and its mountains of medium altitude. Pigs live in freedom and donate meat for exceptional products.

excerpts from the document:

end of document.

Farmers’ cooperatives set up direct sales of their products and assist the setting up of young farmers.

An association is working to develop a participatory democracy to identify avenues for economic, social and cultural action.

Starting from a marketing approach based on an exceptional product, the valley seeks to escape from the system of liberal power and find an art of living with this still preserved nature.

Diversity productivity innovation.

source:  Diversity is the driving force behind business. What if diversity equates to productivity and innovation?

document extracts:

Inclusion and innovation, the current management of employees in enterprises.

This willingness to use diversity in itself to improve wealth production is recognized by businesses. They try to develop this use of diversity but without calling into question the functioning of the liberal system. This opportunism is expressed in terms of social influence by the desire to extend among the populations the voluntary submission. Here we are in the midst of a liberal, socially neo-liberal system of power.

Macro-economic approach: include the poorest in the liberal capitalist system.

document, extracts: From Inclusion to Innovation, proposed by HEC Paris Executive Education

Companies understand that there are ethical and strategic reasons behind the design and development of inclusive business models.

« The inclusive economy is about giving poor communities access to consumer goods, but also to work, and thus to see them as both potential consumers and producers; and help them develop their production capacities,» suggests Professor Faivre-Tavignot.

For businesses, the inclusive economy also means identifying opportunities to create profitable and affordable products for poor communities in developed and developing countries.

« Working on access to goods and services for the poorest can be a source of growth and innovation for businesses,” says Professor Faivre-Tavignot. The majority of people in emerging countries are either at the bottom or in the middle of the social pyramid. Developing innovative and affordable goods and services for these populations can thus create great opportunities for businesses.»

Micro-economic approach at social group level:

Reading various press articles, we note that there are two development axes for inclusive policies in the service of innovation.

First, to reflect customers, the company must adapt its environment to the inclusion of people and not just ask them to integrate.

Integration involves requiring group members to adhere to pre-established standards and rules.

Inclusion goes further and with participatory management, seeks to ensure that all members of the group define their common living standards according to their gender, culture, age, disability, etc. Probably by seeking a consensus that satisfies the Directorate since it is free of a thorny problem. Unless it plays the game in a real Total Quality approach at the level of its management and the group then directly exercises the Power… and abandons the status of a company run by the only shareholders to create a cooperative company where all are shareholders and decide the strategy to be carried out.

The goal of reaching some sort of consensus is to have group members think the same thing and interpret the situation the same way by eliminating cognitive biases that interfere with rationality.

First, there is the elimination of clichés and prejudices that mislead our interpretation and then it is a question of eliminating cognitive dissonances and our internal contradictions by changing our convictions and then our behaviors or by using post-rationalization as a defense. In short, psychology intervenes to achieve a standardization of thoughts and behaviors in a given situation.

In order to take advantage of diversity, many companies have now implemented a training in unconscious bias to develop a more inclusive mentality among their employees. This is the case when senior management supports the creation of an inclusive work environment and encourages individual employees to become aware of their potential biases and develop their cognitive complexity.”

Second axis: in order to avoid this challenge to the pyramid management culture, it is necessary to develop innovative technologies that will enable the excluded to participate in trade on a market.

For example, developing online sales for customers far from sales stores, developing online training for children with long-term illnesses in health care facilities, similar to meeting sites, etc. Telework can also be part of this axis as it allows electronic monitoring of employees’ activity. And there are technological innovations to enable the disabled to live almost like the non-disabled.

In conclusion, innovation belongs to the company and in order to promote it, employees must make the best possible use of their rationality without all the elements linked to their personality or identity. Their personal stories can only harm the development of innovation and their contradictions, their fears must be eliminated so that they can work together with all their mental faculties and knowledge.

Inclusion is to be put on the shelf of the standardization of reason, of the rationality that employees must demonstrate. We then remain at the level of using the only second source of knowledge, the intellectual and rational source. Yes, it is consistent with the system, but can we really hope for greater innovation and growth in wealth production?

Nevertheless, human beings have a creative mind which, according to the latest studies, is based on a series of genes.


The creativity, the asset of Homo sapiens, which allowed it to avoid extinction.

One study found that a series of genes linked to creativity helped Homo sapiens avoid extinction. These genes would have made modern humans more resistant to aging, injury and disease.

Compared to Neanderthal man, Homo sapiens had a significant advantage: A “secret weapon” that allowed him, unlike his ancestor, to avoid extinction.

 This is indicated by the results of a study carried out by an international research team and published on Wednesday 21 April 2021 in the journal Nature Molecular Psychiatry. The genes of creativity would have enabled modern man to better resist aging, injury and disease. An undeniable advantage against the hominids that are now extinct.

Better cooperation between individuals

According to the authors of the study, led by the University of Granada in Spain, creativity has encouraged cooperation between individuals, preparing the ground for technological innovation, behavioral flexibility and openness to exploration.

The 267 unique creativity genes in Homo sapiens, present in brain regions, have been identified through genetic markers, gene expression data and MRI techniques. “These brain regions are involved in human self-awareness and creativity, and include regions that are strongly associated with human well-being and have emerged relatively recently,” the study says.

Three brain networks

A set of 972 genes organized into three brain networks had previously been identified in Homo sapiens. The oldest, 40 million years old, is about learning habits, social attachment and conflict resolution. The second network emerged two million years ago and is about intentional self-control, and the most recent one governs creative self-awareness and appeared 100,000 years ago.

The Pygmalion effect

How does a child misunderstood and rejected by others become the genius he has been since his earliest childhood? Who will see him as a poet, understand him and show him a path away from the incomprehension and hostility of others so that he can continue his life path without hindrance?

This question is natural for a young poet dedicated to his spiritual initiatory approach who does not need to know how to read and write while others strive to limit him to our second source of knowledge, the intellectual and rational.

The young poet will find help by reading the texts of other poets. But nothing beats meeting another poet who is an expert in poetry, as was the case with Michel Breton when we signed our first collection of poetry. The best glory for a poet is posthumous, once he has ceased to frighten his contemporaries. First, he must not expose himself to their more or less obscurantist and hostile reactions.

The poet easily compensates for this “political and social handicap” which is imposed on him by others through his intimate spiritual relationships with the presences who initiate him into the encounter with the mysteries of life as well as through the example of the masters spiritual people who have guided humanity towards understanding our reasons for living and dying on planet Earth. Then he takes care of the translation of this unspeakable and the sharing of the gift of absolute love received as an inheritance.

For others, the Pygmalion effect most often does not achieve this understanding of our universality and it leaves room for dark material and financial quarrels that are so human and so foreign to poets and those initiated into the spiritual process. This is particularly the case of Thomas Edison presented here.

In the following example of Thomas Edison, his mother used the Pygmalion effect. Certainly he became one of the greatest scientists of his time, but what can we say about his personal relationship with a pure genius, Nikola Tesla?
Brilliant, workaholic, the young scientist Nikola Tesla had everything to succeed. But in his fight to impose the new alternating current technology, he will come across someone stronger than him. Thomas Edison will stick to direct current, relegating Tesla to near oblivion. Before history ends up proving him right.

document :

“One day, a child came home from school with a letter for his mother. He said to her: “My teacher asked that I give this letter to you, only to you.”

His mother then opens the letter, reads it silently, then bursts into tears… She then decides to read the letter to her son:

« Your son is a genius. This school is too small for him and we don’t have good enough teachers to teach him. Please do it yourself.»

The mother therefore decides to take care of her child.

In the meantime, his son becomes a renowned scientist. He invented the electric light bulb, the telegraph, the phonograph, the power station, the camera, etc.

After the death of his dear mother, while he is rummaging through old family memories, he finds a folded letter in a box.

This is the letter he gave to his mother as a child from his teacher. She said this:

« Your son is a dunce. He is deficient. Mental illness is detected in him. We are no longer allowing your son to return to school. »

This child was Thomas Edison, one of the greatest, if not the most talented, scientists of his time.
He cries for hours and adds this in his diary:

« Thomas Edison was a worthless and deficient child who, thanks to a heroic mother, became the genius of the century. »

This is a good example of what is called the Pygmalion effect, namely that the way we look at another human being influences their reality and their future.”

The Memoirs of Thomas Edison, end of document

The question of detecting little geniuses is recurrent for each generation (in principle the detection of young initiated poets does not exist because poetry does not bring anything in material and financial wealth for our elite systems of power which on the contrary see there source of dissidence, insubordination and revolt against their domination of peoples).

It is easier when diversity itself is recognized and taught as a management principle. It becomes even easier when a society uses our two sources of knowledge and everyone also practices the spiritual initiatory process, as in the Networks of Life.


Diversity itself as a major ingredient of economic growth is a reality that borders on the obvious. The production of wealth must therefore clearly indicate the diversities that combine in its development process to ensure complementarity between increasing and decreasing returns. 

This control of a satisfactory level of diversity capable of creating wealth is a mission of the management centers and the validation of this level of diversity takes place at the level of the assemblies of political action in the political institutions of the Networks of Life.

For the production of wealth,

  • lthe first level of diversity includes local specificities, 
  • the second is about bringing together a diversity of skills
  • the third develops synergies.

For the distribution of wealth, 

  • the first level of distribution ensures complementarity between increasing and decreasing returns, 
  • the second ensures complementarity between the three forms of property and the use of common property, which is the optimal way to distribute the wealth produced by the work of all
  • The third level of distribution of wealth ensures the development of solidarity and the distribution of intangible wealth: experiences, knowledge and knowledge between a network that has successfully developed it and others that need it.

In Life Networks, adapting the optimal solution to local particularities is an experience that is shared by moving from risk insurance to solidarity, that is, by creating knowledge and knowledge that belong to all members of the social group, if not to humanity. It is the development of the common goods and the realization of works that raise the standard of living and are passed on to future generations.

If we have to look for a source of inclusion, then it is at the level of sharing this knowledge obtained by solidarity that it is found… solidarity is inclusive but logically, outside the systems of power.

If we have to look for a source of inclusion, then it is at the level of sharing this knowledge obtained by solidarity that it is found… solidarity is inclusive but logically, outside the systems of power.

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