Part 5 – Abandoning Political power systems

Sociological environment for Positive Money

Ch 3 The Sociological Environment to use a Positive Money :

Full currency is for us = Positive Money is for us = A currency without debts is for us

In the context of organization management, the sociological field of the external environment is presented as follows.

The socio-cultural environment reflects the situation and characteristics of the population – and thus of consumers. This will include: Demographic criteria (average age, birth rate, etc.); Educational level; Social and geographic mobility; and New social practices, modes.

This question is transposed in the framework of the strategic analysis for a use of a positive money and this sociological field addresses the opportunities or threats linked to new social practices either to create more solidarity and social ties or conversely to deepen social inequalities, increase ignorance in order to strengthen the domination of peoples.

Summary of the diagnosis of the external environment of a full currency (PESTEL method)

Positive Money is for us

Second part: strategic analysis :

II External diagnosis. 

Opportunities and threats in the environment of a Positive Money
for new use in life networks.

Chapter 3 The sociological environment

Ch 1 The POLITICAL environmentCh 2 ECONOMIC environmentCh 3 SOCIOLOGICAL environmentCh 4 TECHNOLOGICAL environment
The Fight Against a Private Central Bank

Jefferson, Jackson, Lincoln, Kennedy,

Maurice Allais warns politicians

Initiatives for a Positive Monney

The Anglo-Saxon Financial Oligarchy’s Threat

Pierre Leroux and the associations

Karl MARX and the American Bankers
Distributive economy

Free Trade/Protectionism

The additional cost of Capital

the debt burden

repayment of public debts

solution to repay debts
The impoverishment of the population

wealth inequality

violence by the rich

discrediting the elites

Solidarity villages Marinaleda, Ungersheim

les SEL Local Exchange Services

Local currencies

Private currencies
the sale of financial securities

the casino economy

the stock markets are rising, the economy is flat

the big bubble machine US

Five ways finance has gone crazy

The blockchain a common good
Ch5 ÉCOLOGICAL environmentCh 6 LEGAL environment
Global warming

energy transition, sustainable development

political ecology

What is political ecology

The Climate Convention
money controls the economy

the central bank alone creates money

off-balance sheet management of investment banks

Money in Medieval Europe

the Swiss Initiative Monnaie Pleine
money owned by commercial banks

Glass-Steagall Act, security solution

Increasing fractional reserves

” The” solution to banking crises.

The cynicism and violence of the rich can still make people passive, impoverished and shattered by fear and terror. Is the mode of resilience to develop a voluntary submission to the global government of the Anglo-Saxon financial oligarchy a threat just like the mode of transhumanism based on artificial intelligence?

We will begin by analyzing the rise in inequality and its consequences for social practices.

1) the impoverishment of populations, opportunity or threat for the use of a positive money.

It is also in a tyrant’s interest to keep his people poor, so that they may be so busy with their daily tasks that they have no time for rebellion. “ Aristotle.

This observation shows that tyrants, autocrats of all political regimes in power systems, practice the same way and their political will is well to keep their peoples poor. The leaders of the liberal capitalist system and the financiers of the world government are not departing from this criminal rule against humanity.

The reader of knows the list of taboos and prohibitions put in place by the leaders of power systems for two thousand years, it is a question of removing these obstacles to positive money:

  • the prohibition of the source of spiritual knowledge used by the first (non-sectarian) Christian communities at the Council of Nicea in 320, a ban still present in the Roman Catholic Church and which is one of the causes of the devastation caused by scientific materialism which ignores the complementarity between source of intellectual and spiritual knowledge. The main devastation is the destruction of natural balances and global warming caused by human action. We showed on, that trust is optimized in a social group through the use of global knowledge capable of using both sources of spiritual and intellectual knowledge. The spiritual approach is also fundamental to minimizing individual and group violence and to developing solidarity. A positive money requires a higher level of trust relative to debt money that requires only submission to a financial system. Eliminating the ban on the spiritual process is a complementary and indispensable measure to develop organizations in networks of life that use the positive money. On, we have clarified what is the development of the spiritual approach.
  • the prohibition of organizations in networks of life developed since the year 500 and Mount Cassin by the abbeys of the Benedictine monks, the oldest western if not world company (1514 years of existence in 2014), this to develop after the destruction of the order of the Temple in 1307, royal absolutism in France and in Europe (it has been for 707 years). The logical consequence of this absolute power granted to the leaders of the system is the non-recognition of a subordinate human being’s capacity for initiative, creativity and decision. The individual is an agent who must submit to the operation of the system and it is possible to condition his submission so that he accepts to carry out orders contrary to his conscience, see on this point the experience of Milgram in 1960 in New York, Yale University. See also how Malinowski, from the study of the indigenous people of the Trobriand Islands, by denying the source of spiritual knowledge used by these indigenous people, came to found the theory of functionalism that evolved in structuralism theory to impose the idea that the leaders of the power system are not directly responsible for their actions because above all they ensure the proper functioning of a structure that goes beyond the individual will. All of this is on
  • in the context of the prohibition of networks of life, the elimination of common property guaranteeing a better distribution of wealth and providing social protection until the end of a human being’s life.
  • the elimination of the three levels of work in the capitalist system in order to generalize the condition of employees whose characteristic is to be subject to the principle of efficiency: as soon as a job becomes useless, its holder has no right to remain in the production system. Efficiency is currently reflected in competitiveness and insecurity, the development of the working poor, and the development of poverty in industrial societies.

There remains the nagging question of whether tyrants, international bankers, leaders of monarchies and power systems have that precise knowledge of this right that they forbid us or whether they are guided only by greed, cynicism and madness. Lionel de Rothschild’s 1865 statement in his newspaper, The Times of London, about US President Abraham Lincoln’s use of a positive money demonstrated that at a minimum he possessed this knowledge to eliminate the use of a positive money and how to develop a prosperous economy.

The other nagging question in a society confronted with the general impoverishment and phenomenal enrichment of a tiny minority of leaders is whether or not the vast majority of the impoverished will rebel to oust tyrants and the wealthiest minority who usurp power. For now, submission to the established order is working, and the minority is getting richer and richer, including now during a global health crisis caused by a virus from which we still do not know exactly in early 2021 where it came from. The threat to the use of a positive money remains worrying, and political leaders who advocate a change towards more humanity have not been able to show how to live in society after leaving these systems of power. The website can represent a real opportunity available free of charge 24/7 for 19 years already, nothing changes except increasingly strong censorship by Google and Facebook, the only social network used by the author without forgetting the media outside social networks.

On the economic and financial front, however, public education has grown through hands-on training since the 2006 crisis and sub-prime mortgages in the United States and then the 2008 crisis and the bankruptcy of banks because of the toxic financial securities (CDS) they used to speculate on debts. The management of this crisis by the leaders of Anglo-Saxon high finance on Wall Street and in the City of London was followed day by day by citizens who wanted to learn to understand how the enormous enrichment of the richest and the rapid impoverishment of the people works.

In France, politicians have been purposely or otherwise uneducated about how high finance should handle the crisis.

Is the prime minister aware that his bankers want to reduce the powers of states to develop their world government and that debts are the banks’ fortunes, mainly public debts that theoretically do not fear a risk of default?

In August 2014, the French government is forced to note that the hoped-for growth translates into a real threat of deflation that makes it even more difficult to repay the public debt.

Citizens who follow the economy and the financial crisis know that the US economy has been preserved by the FED’s leaders, who also own the multinational firms, whereas in Europe the European Central Bank has refused to apply the same monetary policy to European states and companies. France’s political leaders are forced to take up these arguments shared by a growing number of citizens in all countries, even though they accepted in the past the ECB’s independence and the abandonment of monetary policy in the service of public policies decided by states.

The gap has never been so deep between citizens who understand and want to end this financial and liberal system and political leaders who dare not implement this radical and lasting change at the level of the political regime when this is in their remit.

We have shown above, in the economic analysis of the external environment of a positive money, what was the last “razzia” from 2012, led by the Anglo-Saxon high finance, especially in France by the acquisition of several large companies formerly nationalized and whose activity is strategic at the level of national defense and the nuclear sector.

Following this 2008 crisis, the first point that was understood and disseminated in the media and on social networks, shows the hyper concentration of wealth in the hands of a few..

Studies have been proliferating since the 2007 financial crisis to find out about this concentration of wealth in the hands of the richest.


The “top 1%”…even richer than the Fed and the ECB thought?

link to this article from the Tribune on 08/08/2014, 8:00

The wealth of the world’s richest people would be vastly underestimated, according to a report by a Belgian economist working for the ECB, published in July.

The world’s richest “1%” are richer than most studies claim. Largely because they would be prone to withholding a portion of their wealth. This is what Philip Vermeulen, a Belgian economist working for the European Central Bank, tries to demonstrate in a report published in July but which went relatively unnoticed.

Wealthy… “less reliable”

Having observed that the “reliability” of the responses of the “richest households” was generally lower than those of the less fortunate, he took this bias into account to establish a new calculation method. He then applied it to data from the Federal Reserve’s US Household Finances Report, the ECB’s Finance and Consumption Report, and the Forbes’ billionaires.

Significant gap in Germany

As a result, the gap between the “official” wealth and that thus recalculated reaches 13 percentage points in Austria, 9 in Germany and 3 in the United States. In other words, across the Rhine, the share of the population comprising the richest 1% of households would not be 24% of the country’s total private wealth, but 33%!

In France, the gap seems relatively small – 1 percentage point: 19% of wealth would thus be concentrated in the hands of 1% of the population.

“Tax havens”

Another economist, Gabriel Zucman, a professor at the London School of Economics – who collaborated with the Frenchman Thomas Piketty, the author of what is now famous Capital in the Twenty-First Century on income inequality – has studied an even smaller portion of these fortunes.

By contrast, he estimates that the top 0.1% of Americans owned 23.5% of the wealth in 2012. A previous estimate was based on 21.5%, and the gap between the two is due to money “hidden in tax havens,” Bloomberg notes.

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2021 figures are available fromes

For France, the first publication that provoked heated reactions dates back to 1991 when the CERC showed that between 1981 and 1991, or after 10 years of socialism, the share of the richest 10% rose from 45% to 55% of the value of the heritage. Then came the information on the degree of concentration of the wealth: 5% of the richest have 45% of the wealth and in 2014, these studies indicate that 1% of the population has 19% of the wealth.

The Nobel laureate economist Joseph Stiglitz predicts, in an interview with La Tribune, that growth in the United States will weaken as a result of rising inequality, which is holding back consumption by most households:

The consequences will be devastating. The American Dream, the idea that children will live better than their parents, the idea that this is a country of justice, with many opportunities, is over. Students are choked by the debts they have incurred to pay for their education. And all young people are finding it harder and harder to settle. The building sector is weak: construction starts are much lower than expected, owing to a lack of purchases by young households. More broadly, the middle class will suffer more and more “.

2) wealth inequalities.

Equally worrisome are wealth inequalities: the capital stock that has been inherited for years, if not centuries, and the financial rent, have grown faster than incomes have. Money earns more interest than work earns income.

The power of the rentier continues to increase while the wage earners become more and more the losers in the operation of the liberal capitalist system.

So, for employees, there is no hope in this system of liberal financial power. Only the abandonment of this system of power to develop again organizations in networks of life ensures an efficient response to our desire for the future.

The current state of affairs concerning wealth inequality is described, for example, by Piketty and Marie-Anne Kraft: “the realization that the excess return on capital over GDP growth could not be sustainable or sustained. Indeed, I came close to calling my book “People First.” The call to return to the values of humanist culture is very clear.

document: excerpt from Marie-Anne Kraft’s article about Piketty’s book Capital in the 21st Century.

“A return on capital of 4 or 5% per year, which can be as high as 8% for the highest assets, with an economy which, in the long term, grows by about 1% per year, is a real problem. After 30 or 40 years, one would indeed find oneself with endlessly rising wealth, a major divergence between the greatest wealth and the rest of the economy, which is simply not sustainable economically, politically, or even logically. “

In my book, I noted exactly the same thing: this long-term inconsistency between the markedly higher level of stock-market capitalization (return on capital) and the level of GDP growth, at the global level, with a ratio of 3 excluding inflation over the period 1990-2007.

I also pointed out that this gap is not economically sustainable and that it is a symptom of unreal financial profitability, based on delusion, rather than reflecting the growth of the economy, demonstrating that we are in a general bubble that should burst one day. One of the reasons for that is that financial compensation is no longer a realistic expectation of income growth that should be matched by growth in wealth, value added.

This is because the stock market price reasons in net present value of anticipated future income, it liquidates in advance the future, the gluttony and its greed expressed in “marked-to-market” (fair value) corresponds not only to dividends received proportionally to the profit of the year, but also to the potential gain represented by a sale of the asset, of the company, a realization in advance of all its future profits. As long as optimism prevails and this method of valuation gains ground, the value of capital increases, even if reality does not follow at the same pace, until it can no longer last and we return to economic reality.

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The way in which financial capital evolves in relation to investment in the real economy is known and here we find once again the crazy and unacceptable dimension of this scandalous claim by the masters of the world to want to enrich themselves rapidly without limits to the point of provoking a new crisis in the functioning of their financial power system from which they will again emerge richer since they possess a mass of capital capable of such economic prodigies and crimes. It is worth remembering that in 1929, Rockefeller did not lose a single dollar in the stock market crash.

3) the violence of the rich.


Monique Pinçon-Charlot: “The violence of the rich reaches people in the depths of their minds and bodies”


Who are the rich today? What impact do they have on French society?

According to sociologist Monique Pinçon-Charlot, the wealthy are subjecting the rest of society to incredible violence. Violence is trivialized by a reversal of language: the rich are victims, threatened by the greed of the people. It denounces a process of dehumanization, a logic of predation, a caste that breaks the rest of society. Instead, they call for “oligarchic vigilance”: showing the powerful that their power does not extend forever.

Despite the heterogeneity of this social class, the “rich” form, in your opinion, a very narrow circle

The same people are found everywhere in an extraordinary inbreeding. The CAC 40 is more than a stock market index; it is a social space. Only 445 people sit on the boards of CAC 40 companies. And 98 of them hold a total of 43% of the voting rights [3]! On the board of directors of GDF Suez, where the French state owns 36% of the capital, there are employee representatives. They may be present on various committees or commissions, except the Compensation Committee. They are prohibited from doing so. Who decides on the remuneration of Gérard Mestrallet, the CEO? Jean-Louis Beffa, president of Saint-Gobain, among others. It is the oligarchic self.

It seems so far away that you can feel like the rich living in a parallel world, with no impact on your everyday life. You talk about the rich being “real thugs”. What impact do they have on our lives?

As the economy has become financialized, companies have become commodities that can be sold, bought, and shareholders demand ever more dividends. According to INSEE, industrial (non-financial) companies paid out €196 billion in dividends in 2007 compared to €40 billion in 1993. You can imagine what we must be at seven years later! Our book opens with a particularly shattered region of the Ardennes, with the story of a metallurgy company, which was the world leader in automotive generator poles (the Thomé-Génot factories). A small family business with 400 employees, to whom banks stopped lending money overnight and demanded repayments, because the SME refused to open up to investment funds. The company has been put under receivership. A pension fund grabbed it for a symbolic euro, and within two years looted all the knowhow, all the real estate assets, and then shut it down. 400 workers were laid off. This is just one example! If you walk around the Ardennes today, it’s a death scene. All you have are brownfield sites, and every day they say to the workers,

“You’re offside, you’re nothing. We’re not even going to bother to demolish your factories, to make leisure parks for your children, or to plant trees, so that you have a happy end of life. You’re going to die.”

What do you call “the violence of the rich” actually happen today?

This is unbelievable violence. It breaks lives, it reaches people in the depths of their bodies, their esteem, their pride in work. Being first in the automotive alternator poles means doing precision work, and participating in the construction of high-speed trains is a French pride. Breaking this is objective violence, which is neither sneaky nor hidden, but which is not relayed as such by the politicians, by the media, by these watchdogs which instill neoliberalism in the brains of the French. So that they accept that the specific interests of the oligarchs, the dominant, the rich, become the general interest.

How does this objective violence turn into subjugation?

It is a form of slavery in freedom. Everyone is convinced that he is free to organize his own destiny, to buy such and such a cell phone, to borrow from the bank for 30 years to buy a small apartment, to watch any stupid TV show.

We are trying to show what totalitarian system this violence leads to. A totalitarian system which does not appear as such, which is renewed every day under the mask of democracy and human rights.

It is extraordinary that this class, especially the speculators, managed to turn the 2008 financial crisis – a financial crisis in its purest form – into a global crisis. Their crisis, became the crisis. This is not a crisis, but a phase of the merciless class war that is now being waged by the rich. And they are asking the French people, through the liberal left, to pay. And when we say to people, “It’s not our job to pay!”, they say, « Oh, but this is the crisist »…

In your book, you talk about class warfare, which is not faceless. Isn’t there a stake in “giving faces” to this class, as you are doing?

This is an absolute necessity. Every year, we have to buy Challenges magazine’s social jewel. And trying to be, putting faces on this oligarchy….

It is a necessary curiosity, people must be on the lookout for this inbreeding, this opacity, financial delinquency. Our readers must use our work to organize “oligarchic vigilance”: to show the powerful that their power does not extend forever, to prevent the sense of impunity that they now have, because they know that no one will interfere in their completely opaque financial dealings.

We have also experimented with ethnographic visits to wealthy neighborhoods, in order to overcome our “social shyness.” Walking around the beautiful neighborhoods, their cinemas, their shops, their cafes, is a journey into a social space. You have to be humble to accept being put back in your place, not to feel comfortable, to feel poor because you can’t afford a six-euro beer. But it is an emotional, existential experience that inspires awareness. A form of unveiling this class violence.

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4) the discrediting of elites sold off to the wealthy.

The experiences of the recent financial and economic crises, the historical revelations of how the Anglo-Saxon financial oligarchy organized these crises and worse, the two world wars and then the wars until today, demonstrate that representative democracies are sold to the wealthiest. We wrote “The Sold What do they still want to sell us? “.

We have also retained the following document, available for download on the web, whose author reacts to the COVID-19 crisis and its management by the French government. We present an excerpt that presents the plan of the elites to put in place strong and tyrannical powers at the service of the interests of the richest only. This document also presents a bibliographical list that may be of interest to our reader.



Excerpts from this text (we keep the plan of this document) :

2. The crisis of biocidal capitalism

« The beginning is the worst, then the middle, then the end; at the end, the end is the worst. » (Beckett 1953)

Ahead of this political, media and scientific sclerosis, there is the influence of the banking and pharmaceutical worlds, which are driven by two perspectives:

  • on the one hand, the maximization of their hold on society (and therefore of their turnover);
  • on the other hand, the management of the global systemic crisis clearly announced as early as 1968, the chronology of which was sketched out in 1972 by Meadows and Kukla (the depletion of resources, climate change, and the increase in pollution will end up being the reason for the consumer society and representative democracy).

2.1. From this point of view, the use of the shock strategy,

identified by Klein in 2007 — to instrumentalize a real or perceived crisis, natural or cultural, in order to profoundly modify the social space, while it is paralyzed — is obvious if we want to anticipate chaos. Whether the crisis is real, or merely staged, whether its origin is natural, or the product of a plot, does not ultimately change much about the trauma and the possibility of its use.

2.2. On the other hand, it must be understood, once and for all, that elected representatives do not represent the people, but the oligarchs and their multinationals.

Indeed, the neoliberal agenda is very simple: dissolve states and privatize all their functions. Until a global (privatized) government is in place, the best that can be done is to turn states into hollow shells. The program is simply a re-appropriation of fascism as Mussolini defined it, and practiced it, as early as 1922-1925, with Vilfredo Pareto’s economic vision: private enterprise is, by definition, far more efficient than the state. Then came the Nazis’ similar policies in 1934-1937, which suffered slight obsolescence from 1944 to 1972 (the “glorious thirty”).

In fact, Hayek, the champion of neoliberalism, has been stating the strategy very clearly since 1944: only gradual infiltration of civil and political institutions will allow the destruction of the communist threat and its fifth column. Twenty years later, on September 30, 1965, he achieved his goal with the Suharto coup, which cost the lives of more than one million Communists (some say 3 million arbitrary executions), and allowed for the neoliberal order to be put in place. This was a repetition of Pinochet’s overthrow of Allende on September 11, 1973.

The replacement of governments by multinationals was quantified early on, e.g., by Stephen Hymer (1960) and David C. Korten (1995). This has become evident with the policy of European integration and, above all, the proliferation of treaties and other transatlantic trade and investment partnerships (such as the Transatlantic Trade and Investment Partnership).

Indeed, it is a common thread in “cyberpunk” literature, of which PhD is perhaps the most famous. K. Dick (1955), who offered the scenarios of Blade Runner (1982), Total Recall (1990), Minority Report (2002), etc.

2.3. Everything is therefore at stake in 1968-73: the unveiling of the civilizational issues and their erasure,

that is, on the one hand, the awareness of the global crisis which could only be averted by abandoning industrial and financial capitalism; and, on the other hand, the political agenda being taken back by the latter with figures such as Suharto and Pinochet, then Mr. Thatcher (1979), R. Reagan (1981) and Helmut Kohl (1982). (Mention should also be made of the work of Pompidou, who was elected President of France in 1969, and the brief hope that Sicco Mansholt instilled in the European Commission in 1972-1973.)

3. Digital fascist totalitarianism

“If you want a picture of the future, imagine a boot piercing a human face … forever.” (Orwell 1949)

Ahead of the outright corruption of the body politic and its media and scientific appendages, we found the crisis of financial capitalism and the willingness of oligarchs to fundamentally reshape (representative) market democracy. Downstream, we find, not surprisingly, a new fascist totalitarianism, much more pernicious than its twentieth-century, because digital, ancestors.

3.1. « Totalitarianism »

refers to the political system that purports to manage all dimensions of civic life, public and private. Nothing should escape him, in law as in fact. “Fascism” is right-wing totalitarianism: it is designed by and for the oligarchs.

3.2. The history of fascist totalitarianism

is supposedly known; it boils down to the seizure of power by the industrial and financial oligarchs through a more or less lit lampshade (which allows the sponsors to play their cards if the case goes wrong).

From 1921 onwards, the extreme right advanced throughout Europe: in Italy (Mussolini came to power in 1922), in France (with the creation in 1922 of the Synarchy, later followed by the hood), in Germany (the Nationalsozialistische Deutsche Arbeiterpartei, in gestation since 1918, was organized in 1920; Hitler wrote Mein Kampf in 1924; it was published in 1925), Salazar of his dictatorship in 1932-1933, and Franco led the civil war already in 1934.

From 1967 to 1974, there was also the dictatorship of the colonels in Greece. (See, for example, Lacroix-Riz 2006)

3.3. We have been in a totalitarian configuration for many years now,

that is to say that a system, that an ideology, claims to manage all aspects of life: technoscience constitutes such a system; capitalism, renamed neoliberalism, is such a system; globalization is such a system; the permanent state of emergency that is rooted in the war against terror dating from 2001 is the last one.

The real-false health crisis of 2020 is the pretext (in the sense of N. Klein) used to permanently strip people of the social and political gains conceded after 1945. So it affects countries differently depending on whether they are developed or not. In rich countries, the task is to destroy social gains and bring people to heel; in poor countries, neo-colonial logic is at work. So, while the seasonal epidemic is over, (increasingly) absurd regulations are prolonging the security terror.

3.4. Tools for understanding the challenges of digital totalitarianism include the concepts of conformity and atomism,

which have been necessary since the beginning of the industrial revolution and representative democracy, and which were sketched out in Saint-Simon (1803) and Tocqueville (1835).

The thermo-industrial era is one of machinery, that is to say, the standardization of products and the scientific organization of work. While the tool depends on human morphology, the machine asks the worker to adapt to its mechanism. The power of the machine is thus the power of conformism: upstream, the worker must be calibrated, tamed, managed as a resource; and, downstream, the consumer must accept the standardization of his lifestyle, his food tastes, his clothes, his ideas, his desires, etc. The returns to scale are commensurate with the expectations of some, and the despair of all others.

Conformism thus manifests itself in the infantilization and indifferentiation of persons, the de-politicization of citizens, and the standardization of consumers, all of which constitute invaluable muzzles for paralyzing the bodies and amnesizing the minds.

On the other hand, atomism is liberalism’s foundation (Mandeville 1714, before Smith 1776); it is breaking all solidarity and stoking the war of all against all, sometimes called competitiveness.

By sealing the alliance between capitalism and technoscience, the Industrial Revolution established the two fundamental principles of globalized capitalism: the atomization of individuals in the name of liberating them, and their conforming to engineer the best of all possible worlds. In other words, the conditions of possibility of culture, which are those of authentic life, are twice denied. On the one hand, conformity replaces individuation (not to be confused with individualism); on the other hand, atomism replaces solidarity. But without solidarity, it is impossible to individuate oneself, to endorse one’s fate, to overcome the contingencies of one’s birth; and, without individuation, solidarity is a dead letter.

This double negation is however made acceptable by a dramatic reversal (also in the sense of Guy Debord) of the private and public poles: we take atomism (that is to say the absence of solidarity) for freedom, and conformism (that is to say the absence of personal projects) for solidarity (everyone wants the same thing). We get, in short, the war of the clones, of those who show their (calibrated) backs in public, and speak of (neoliberal) politics in private. The consequences are radical: infantilization, deculturation, depoliticization, dissociety, terror (1792, very precisely at the time Sade wrote), that is to say paralysis by anxiety.

3.5. The transition to digital totalitarianism can be understood as the transformation of disciplinary societies (Foucault 1976) into control societies (Deleuze 1990).

The thermo-industrial age is one of machinism and its own disciplinary institutions: family, school, church, barracks, factory, hospital, lunatic asylum, prison, nursing home. All (or most) of these places of physical (but also mental) confinement can be advantageously replaced by a more flexible mental (but also physical) control device: digital. The technology — and especially the devices associated with 5G — now allows for full pan-optical monitoring: tracking all internet traffic (“big data”) and physical movements (geolocation), disappearance of cash transactions, house arrest (tmTH, e-learning, online shopping, tmTH consultations) etc.

Digital totalitarianism takes the synergy between conformism and atomism even further, by replacing all that was left of humans – and thus of body, instant, qualitative, and random – in machinism with the virtual, mediated, quantitative, and algorithmically necessary. There is no more conforming than the one that depends entirely on digital for life; nor is there any atomization. Moreover, the hygienist psychosis instituts a new puritanism that requires a contact-free life. After disposing of the flesh of the world, technocapitalism intends to exploit human flesh without any complexes (Weber 2017 & 2018).

4. In conclusion, it must be clearly understood that the COVID-19 crisis is not a health crisis, but a political one, and that none of the measures taken to combat it are based on scientific evidence.

On the other hand, it highlights the complete corruption of the body politic and its media and scientific factotums, and, more particularly, their allegiances to the powers of money and their totalitarian project. The crisis is both a symptom of the failure of representative democracy and a prodrome for the return of governance based solely on the rights of capital. Even more than Orwell (1949), it is Terry Gilliam (1985) who comes to mind when one tries to contrast political nightmare with fictional absurdity.

This is exactly what AI did. Penasse (who, after all, has shown great restraint) asked, on April 15, 2020, “What democratic legitimacy is there in making certain decisions when most of the members who decide and reflect are from the multinational and financial worlds?”

Capitalism is kleptocratic and totalitarian in essence. The unfolding trend in the handling of the COVID-19 crisis has exposed the corruption of all the media players and pointed to those who have remained in the shadows. If the population remains terrorized, nothing will stand in the way of the most barbaric regime ever. If she wakes up, not only will the reign of anguish be revoked; it will not be possible to act with force, either. (The “guardians of order” are always people, and their servility can never be taken for granted.) The oligarchs’ last option, then, as usual, is genocide. All the wars of the twentieth century were first wars fought by the aristocracy and the upper bourgeoisie against the lower people. Of course, a full-blown pandemic could erupt…

There is still the question of why people are willing to be abused by “politicians.”

Why do they accept perverse power? The answer lies in analyzing the predator’s relationship to its prey. Let us specify in two words the modalities that have been identified in the context of incest, concentrationary logic, or what was belatedly called (1973) the Stockholm syndrome.

The prey therefore instinctively refuses to open their eyes to the predatory mechanism.

There is a vital link between the predator and its prey: the predator feeds the prey, it is the predator who offers a narrative to frame its misfortune, it is the predator who, at times, makes a gesture that seems benevolent. The prey instinctively refuses to open its eyes to the predatory mechanism. Ferenczi (1932) understood this well: the traumatized, physically and psychically weaker child, being defenseless, has no other recourse than to identify with the aggressor, to submit to his expectations or fantasies, even to prevent them, and finally to find a certain satisfaction in them. Loving one’s executioner, on whom one depends physically, symbolically, and emotionally, becomes a condition of survival, but also a psychotic trap.

In this case: because voluntary servitude offers all the benefits one can afford and the hopes one wants to keep alive, most citizens believe that they can continue to confuse dream with reality after the “lockdown.” Instead, they will have to choose between dream and nightmare.

To each his conclusion, mine is borrowed from Gramsci: I am pessimistic with intelligence, but optimistic with will.

Pessimistic because, in this case, we are simply witnessing an acceleration of the totalitarian tendency of a technocratic society in the context of a global systemic crisis identified as early as 1968. If one wonders in what direction this movement will take place, one only has to question the pilot: apart from the brief Soviet interlude, the technique has always been driven by the capitalists (the “great bourgeoisie”). Historically, a capitalist totalitarianism was called fascism, or better still, Nazi. (Hitler was not Mussolini.) Optimistic because, as V. Hugo before Che Guevara wrote, “Nothing is more imminent than the impossible” (1862).


Beckett, Samuel, L’Innomable, Paris, Les Éditions de Minuit, 1953.

Delaunay, Janine; Meadows, Donella H.; Meadows, Dennis; Randers, Jorgen; Behrens, William W. III, Stop Growth? Survey on the Club of Rome & Report on Limits to Growth. Preface by Robert Lattes, Paris, Librairie Arthema Fayard, Ecology, 1972.

Deleuze, Gilles, “Post-scriptum on the ô”, L’autre journal, No. 1, May 1990.

Dick, Philip Kindred, Solar Lottery, New York, Ace Books, 1955

Ferenczi, Sándor, ‘Die Leidenschaften der Erwachsenen und deren Einfluss auf Character- und Sexualtwicklung der Kinder. Gehalten im September 1932 auf dem XII. Internationalen Psychoanalytischen Kongress, der vom 4. bis 7. September in Wiesbaden stattfand”, Internationale Zeitschrift für Psychoanalysis 19, 1933, pp. 5-15.

Foucault, Michel, History of sexuality. I, The Will to Know; II, The Use of Pleasures; III, The Concern for Self [1976], Paris, NRF Éditions Gallimard, 1984.

Harold F. Searles, “The Effort to Drive the Other Person Crazy—An Element in the Aetiology and Psychotherapy of Schizophrenia,” British Journal of Medical Psychology, XXXII/1, 1959, pp. 1-18.

Hugo, Victor, Les Misérables, Paris, Albert Lacroix et Cie, 1862.

Hymer, Stephen, The International Operations of National Firms: A Study of Direct Foreign Investment. PhD Dissertation [1960], published posthumously. Cambridge, Mass., The MIT Press, 1976).

Korten, David C., When Corporations Rule the World [1995]. 20th anniversary edition, Oakland, Berrett-Koehler Publishers, Inc., 2015.

Lacroix-Rice, Annie, The Choice of Defeat. The French Elites in the 1930s, Paris, Éditions Armand Colin, 2006.

Machiavelli, Nicolas, The Prince. French translation [1532], Paris, Éditions Gallimard, 1980.

Mandeville, Bernard de, The Fable of the Bees or Private Vices, Public Benefits [1714], Oxford, At the Clarendon Press, 1924.

Orwell, George, Nineteen Eighty-Four [1949]. Introduction by Thomas Pynchon (London: Penguin Books, 2003).

Proust, Marcel, In search of lost time. T. I. From Swann [1913]. Edition presented and annotated by Antoine Compagnon, Paris, Gallimard, 1988.

Saint-Simon, Henri de Rouvroy, Count of, Letters from a Geneva resident to his contemporaries [1803], Paris, Presses Universitaire de France, 2012

Smith, Adam, Research on nature and the causes of the wealth of nations [1776], Paris, Gallimard, Folio essays, 1976.

Tocqueville, Alexis de, De la démocratie en Amérique [1835], Paris, Robert Laffont, 1986.

Weber, Michel, Power, Sex and Climate. Biopolitics and literary creation at G. R. R. Martin, Avion, Éditions du Cénacle de France, 2017.

Weber, Michel, Against Transhumanist Totalitarianism: Philosophical Teachings of Common Sense, Limoges, FYP Editions, 2018.

end of document.

After this non-exhaustive presentation of what makes us poor, inculcated and destroys our freedoms in the operation of the current neo-liberal system, we arrive at the contrary examples and movements that create this solidarity and these social ties whose use of a positive money and the management of the common goods are the continuation in the Networks of Life.

5) The development of social ties and movements of resistance to liberal capitalism.

In our introductory part to the Networks of Political, Economic, Social, Cultural Life, we presented the civilizational choice between the liberal capitalist dogma “there is no society, there are only markets” and the management methods for countries to become rich. We used Erik S REINERT’s book, “How rich countries became rich, why poor countries remain poor.”

Reinert echoes Gunnar Myrdal (1974 Nobel Prize winner) in denouncing the sham: “opportunistic ignorance” is based on the fact that we are open to a world where the assumptions of economic “sciences” are manipulated to achieve political goals. Technology and rising returns, the main sources of economic power, are creating entry barriers. By forgetting this, economists serve the vested interests of nations in power.”

The resistance to the liberal and financial system of power is diverse and here we will see those who seek to develop exchanges not subject to money-debt and to the system of credit and loan which debts the whole society to the benefit of some rentiers and high finance bankers.

5.1 Cities and villages developing a solidarity economy.

♦ By presenting the status and functioning of free cities in the political institutions of the Networks of Life, we have shown

the case of Marinaleda in Andalusia.

The report of France 2 expressly mentions it, Marinaleda did not invent anything, she simply remembered that in the neighboring village, it was already like that in the 14th century and the inhabitants of this village still remember today using the houses, the church, the communal buildings built at that time.

All of Spain was organized in this way, the time of the cathedrals had not been destroyed in 1307 as in France and many Templars had taken refuge in Spain and especially in Portugal with part of the Templar fleet. The municipality of Marinaleda has not forgotten this medieval example and has used it again to escape from poverty, unemployment, the liberal system of power and the power of the large landowners belonging to the Spanish monarchy.

♦ Another example that in the current liberal economic power system, uses collective ownership managed by a city council to launch and finance activities in participatory economy that represent the beginnings of the commons. We take the example of cities or villages in transition, particularly

Ungersheim, near Mulhouse in Alsace,

the example of Ungersheim in Alsace near Mulhouse.

The 21 initiatives for the development of a local and fraternal economy are based on a legal framework consisting of two pillars: the associative framework law of 1901 with its volunteers but also the framework of the communal governance. The commune and its mayor, its municipal council are authorized to receive public subsidies, communal revenues and to acquire communal property, to manage economic activities on behalf of the commune. But the mayor must have the will and the competence to develop this participatory local economy.

In Ungersheim, the origin of this exemplary approach comes from the closure of the potash mines. The mayor is a former miner who had union responsibilities and the social culture, the fraternity of miners and towns, villages of this potash basin, are not empty words but a living and dynamic reality that could not disappear with the end of the mine wells. The land is laid to waste by the company that owns the mines and the town hall of Ungersheim buys at a modest price about a hundred hectares to transform these industrial wastelands into vegetable gardens and a solar power plant, into an eco-village.

The soil is in fact like elsewhere in the Alsace plain of the fertile loess. The abundant groundwater provides water for crops. The local characteristics are therefore very favorable both in terms of the soil and the close and long-standing social relations linked to the culture of miners and their families. The strategy chosen is the development of a sector ranging from seeds to the distribution of meals from vegetables grown on communal land, the sector from seed to plate to ensure food sovereignty (in management: the upstream and downstream integration corresponds to the development of a sector of production and distribution of goods and services). Soon the volunteers of the village association led by the mayor, are joined by trainees in vocational integration who learn the profession of gardener. They are therefore paid by public bodies.

Optimal solutions for vegetable and cereal production are not yet invented. They existed in local agriculture before its transformation into intensive agriculture during the 20th century.

For example, for wheat, seed selection has made it possible to use the seed “Alsace”, already an optimal solution in 1900: it is tall and suffocates weeds; it does not need fertilizer or compost and does not need to plow the land. To adapt it to the local particularity: the presence of the forest and its herds of wild boar, the farmer crosses this optimal seed to make it “bearded” and indigestible to the consumption of wild boar and animals.

We are here at the level of the alliance of opposites: adaptation to local particularities. No need for wild boar hunters to protect wheat fields at the edge of the forest (initially, wild boars are “contrary” to the development of cereal or maize fields).

Bread is gluten-free and tastes good. Other optimal solutions are being implemented or put back into practice. This example of a participatory local economy makes it possible to better understand the impact of subsidiarity and the alliance of opposites and the development at the same time of a high level of social relations.

The profits obtained from the sale of vegetables and meals for school canteens in the village and surrounding villages make it possible to pay and remunerate about 70 agricultural workers, to which about 30 trainees are added in vocational integration. The solar power plant, the largest in Alsace, supplies 20,000 inhabitants without heating and ensures energy independence. The local currency intended for local exchange among the craft traders of the village has a utilization rate of 7% compared to the 2,200 inhabitants of the village and this utilization rate is important compared to the use of local currencies in other municipalities or cities.

In this village, however, there is still a political question, but this political question is valid for all French citizens.

At the moment, about 50 volunteers and communal workers work together daily on the construction sites run by the city hall. Not everyone in the village is associated with this exemplary approach and does not want it. And this is understandable under French law. The problem is known for readers. In order to develop these life projects, outside the current legal framework: volunteering, communal governance, which means that only a minority of passionate people act while others are watching (by ceasing to criticize and laugh … at least in this village and those around it who begin to understand that this is the solution of the best living together), it is necessary to use common property and common goods.

Common property is managed without elected representatives. That is what I pointed out to the mayor of that municipality recently. With elected representatives, we are collectively owned by representatives of the citizens. Except that common property has been prohibited since 1790 and totally foreign, like subsidiarity, to the French republican constitutions since 1790. As a result, many employed inhabitants can contribute to the development of this civic approach only by buying vegetables or using the services offered by the municipality but they cannot, in addition to their salaried jobs, come to work as employees in this network in a participatory local economy.

Similarly, the complementarity between increasing and decreasing returns is not possible in the current legal context which prohibits common ownership. Local culture to thrive in this unfavorable political and legal context must therefore use the value of resilience to remain positive despite the serious risk of a negative outcome and to develop a capacity to respond to crises and be self-reliant. We are far from abandoning our systems of power in order to restore our networks of citizens in which resilience is not useful and has no place.

The success of the transitional village of Ungersheim is praised by all connoisseurs but the leaders of the liberal economic system and the political parties that support the liberal doctrine have nothing to fear until the citizens have restored the complementarity between the three forms of property and restored the citizen power on the creation of the sovereign currency, in short, by having left our systems of power, which is very different from adopting an approach of resilience. However, this example shows that only within the framework of the associative law of the Law of 1901 and the administrative law of the powers of the commune, it is possible for the 36,000 communes of France to begin this first step towards the commons and a truly participatory local economy. And that’s not nothing… So, what are we waiting for?

To better discover this sensational success in Ungersheim, Marie-Monique Robin’s film “What are we waiting for?” is available. It is possible to rent it for 300€ per day. The budget for screening this film in a 340-seat room that evening was €1,000: €300 for the rental of the film, €450 for the rental of the room and €200 for the travel expenses of Mr. Mayor and one of his assistants.

♦ another example in Italy,

Levigliani, the village that shares everything

The teams of France Télévisions make you discover Wednesday, March 3, 2021, a small village in Italy that lives from its treasure: a marble quarry bought in the 1950s by the inhabitants.

Find all the information about the video on:

Nestled in the mountains of Tuscany (Italy), the village of Levigliani is resistive in Italy, and jealously protects its marble quarry. It has allowed the village of 350 inhabitants to live almost on its own for two centuries and to preserve its shops and its population, which often disappeared in neighboring communes.

The village treasure is perched at an altitude of 1,300 meters: a quarry bought in the 1950s from a private company, by the inhabitants gathered together in a cooperative. The quarry employs 30 employees who all have to live in the village to support it. The profits generated by the exploitation of the marble must be reinvested in the village, especially in the local mini-market. A mini-market under infusion that symbolizes the philosophy of the village. The cooperative also finances school pick-up, infrastructure, a restaurant and home renovations.

other address for this report:

5.2 SEL (Local Exchange Services) and the Foix Trial in November 1997.

this document is a copy of articles from Le Monde and other media that followed the trial of the SEL de l’Ariège in November 1997.

This technique of exchange contributes to the realization of a common property which allows individual enrichment and especially prevention against misery and loneliness. This trial also shows that in this period of decadence and rising inequality, in these years of decline of political action in the service of the development of a citizen democracy, a choice has been possible: opportunities have been made to modify step by step the functioning of our system of liberal economic power for more solidarity.

This trial is just one date, but it happened! The administration of justice, in the case presented here as it usually is, is only one part of the system of power in place and prefers to defend laws that are even obsolete rather than to recognize new ways of life adopted according to such universal values as solidarity and fraternity… and to wait until a law legalizes these new ways of life belongs to the finest of democratic farces as long as a balance of power does not upset the conservatism of the institutions.

Document: Le MONDE / Tuesday, 18 November 1997

A first trial for clandestine work involves local exchange services.

One member of these support networks had her roof repaired by two other members

Born in 1994, the local exchange services (SEL) are the subject of a first trial, Tuesday, November 18, in Foix. As a member of these mutual aid networks where services are exchanged, a resident of Ariège had her roof repaired by two members of the SEL Pyrenees. The prosecutor found that it was clandestine work. The 248 French SELs have between twenty-five thousand and thirty thousand members.

SARAH TWO is interested in ecology and organic farming. That’s why, she says, she moved to France in 1992, buying an old house in Tapia, a hamlet in the Ariégois hinterland. The house would be livable, but for the leaks in the roof. For lack of any income, the British could not call on a company to finally spend a winter in the shelter. On the other hand, she was a member of the local exchange system (SEL) in the Pyrenees, a support network in which she offered her services (cleaning, market gardening, childcare, etc.) in exchange for goods or help. So it was to the SEL that she turned to have her roof repaired.

In September 1996, Robert Evans and John Mac Cullogh, also British, were at the top of Sarah Two’s house when the gendarmes arrived, alerted by a telephone call from a neighbor, Michel Vigne. The prosecutor’s deputy, a former labor inspector, was immediately notified. What was supposed to happen was that, for the first time, members of a local trading system were being prosecuted for illegal work. The Public Prosecutor of the Republic of Foix (Ariège) prosecuted Ms Two for the employment of illegal workers and her two compatriots for concealed work. The trial was scheduled for Tuesday, November 18, at the Foix courthouse.

At the helm, three people, but also, implicitly, the 248 SELs (from twenty-five thousand to thirty thousand adherents) that have flowered in France over the last three years, driven by “a rather strong dynamic in France”, according to Jean-Michel Servet. A dynamic that ‘responds to a desire for innovation from the bottom up’, believes this professor of economics at Lyon-II University, who co-authored a report on SELs that the Group of Research and Analysis of Institutions has just handed over to the Caisse des Dépôts et Consignations.


For Smaïn Laacher, a sociologist at the École des Hautes Études en Sciences Sociales, the case is heard. “The judges will think twice before convicting, since the case is part of a mechanism, SEL, which is among other things an insertion mechanism.” This is evidenced by the dozens of letters of support received by the Pyrenean SEL. “I have finally regained a dignity that allows me to say that I am no longer assisted,” writes Maryline B., a member of SEL Maine, who lives on 3,500 francs a month.

Within the Pyrenean SEL, 70% of members have less than CHF 5,000 per month. Local exchange systems bring together a high proportion of people in precarious situations: from 40% to 60%, according to the report by the economists of Lyon, which shows that the development of these networks contributes to the fight against exclusion. “It allows people to meet each other, to get out of their solitude,” explains Marie-Bénédicte Lemaire, founder of the SEL de Lutterbach (Haut-Rhin), which has just been awarded by the Fondation de la Caisse d’Epargne.

The Ministry of Employment and Solidarity welcomes the development of the SELs. But while expressing “a definite interest in these steps that make it possible to create bonds of solidarity”, the public authorities “must remain attentive to the fact that we do not end up with deviations”, the ministry says. More specifically: ‘professionally integrated persons should not find a way to develop their usual activities in SELs’.


Robert Evans, an RMI grantee, had never redone a roof before restoring Sarah Two’s, and has never done one since. His hard-working companion, a schoolteacher in Britain, who owns a ruin in Ariège, is no more professional than he is. The fact remains that they have done some work, while the local craftsmen do not have work.

At the request of the prosecutor, the Chambre syndicale des artisans et des petite entreprises du Bâtiment de l’Ariège (Capeb) evaluated their hard work: 30,000 francs excluding tax. The volume of work goes beyond the simple helping hand normally exchanged within SELs, according to the Departmental Labor Directorate. “The sum is unbelievable,” says the lawyer for the three Britons, Jean-Claude Garson. In any case, Ms. Two would never have been able to pay her.

The functioning of the association

· A multilateral network. Whereas the barter is based on bilateral trade, SEL operates multilaterally. With a small annual fee, the member is on the list of members who offer their goods or services. The exchanges, over the counter, are remunerated in units of account. Grains of salt, truffles, flowers… each structure has its own unity.

· Non-convertibility. The association is responsible for internal accounting. Each month it publishes a summary of the situation of each person. Of course, debits are as important as credits. Under no circumstances may the accounts be converted into francs.

· Confidence. The system is based on volunteerism and trust. To be viable, it must be limited, in number of members and geographically. Originally rural, SALT is now spreading to urban areas. The list is available on the Internet (http://

· Symposium. Local exchange systems will be the subject of a symposium at the Thomas-More Center, in L’Arbresle, near Lyon, on 29 and 30 November, in the presence of economists and sociologist Smaïn Laarcher. Information, tel. 04-74-26-79-71; fax: 04-74-26-79-99.

Marie-Pierre Subtil


A sentence of general interest is required in Foix in the first trial of a local exchange service.

The prosecution believes that these networks are “incompatible” with undeclared work legislation.

Community works were required for clandestine work, Tuesday 18 November, before the Tribunal Correctionnale de Foix (Ariège), against three members of the local exchange system (SEL) Pyrenean who had traded the repair of a roof for “grains of salt”, the exchange unit in force within these networks of mutual assistance, created in 1994. The defense argued that “not everything is money.”

FOIX (Ariège) of our special envoy

Two conflicting worlds clashed, Tuesday, November 18, at the Foix courthouse. On the one hand, “neo-rural” people who help each other by ignoring money, social security contributions and taxes. On the other hand, a public prosecutor and lawyers from civil parties are opposed to the idea of exchanging goods or services without referring to the franc, the Urssaf and the Chamber of Trades.

In the room, the members of the Pyrenean Local Exchange System (SEL), the association that “imported” these multilateral barter networks from Canada and Great Britain (Le Monde of November 18), add to the crowd.

At the helm, three of them: Sarah Two, a fluette and discreet British woman aged fifty-two, with no fixed income, prosecuted for having her roof repaired by illegal workers; Robert Evans, skull and beard empty, a Franco-British psychologist by training, an RMI beneficiary prosecuted for clandestine work, as well as John Mac Cullogh British, acting teacher in Britain and occasional resident in Ariège. In September 1996, the two men had plugged the leaks from their compatriot’s roof by being paid in “grains of salt”, the exchange unit of the Pyrenean SEL.

The president of the correctional tribunal, Jean-Louis Boué, tried to understand the nature of the exchanges that take place within SEL. “You received benefits. What did you have to do in return?” he asked Sarah Two. “I did some toasting for Mr. Evans. -Pardon, du…?”, said the president, who apparently knows nothing about macrobiotic gastronomy and did not understand that the exchanges within the association are not bilateral.

The three defendants find it difficult to explain that the “grain of salt” is “a symbolic value” that they do not consider convertible into money. “a grain of salt is 1 franc,” the president said. “No, it doesn’t quite work that way,” says Sarah Two, who then struggles to make it clear to the assessor – who asks her if she has covered her deficit a year after the work – that accounts receivable are welcome within SEL, and that they are even its condition of existence.

The Federation of Building and Construction, Public Works had filed a civil suit, as well as the Chambre syndicale des artisans et des petite entreprises du Bâtiment de l’Ariège (Capeb). ‘This type of behavior disrupts traditional economic channels. It institutionalizes a parallel economy,” the federation’s lawyer protested. “This is a formidable provocation to our entire political and social system,” said his colleague, Jacques Vialea, on behalf of the Capeb. You are told that there is a work of rehabilitation, but tomorrow, the craftsman I represent, we will also have to reintegrate him: does this system not consist in stripping Peter to pay Paul?” He concluded: ‘It is a system that allows everyone to be enriched. It’s all right, the problem is that it’s out of sync with ours.”


A plea close to the indictment of the public prosecutor, Pierre Nalbert, the author of the proceedings against the three defendants, who violently protested against the principle of SEL “For two years, we have gone in circles, no one dares to go to court”, he said, visibly satisfied that finally a citizen had warned the gendarmerie of the “clandestine work” performed by adherents.

According to the prosecutor, the civil code defines the exchange as bilateral. “From the moment that a third party – the association – intervenes, it is the bank, it is a management system, which poses problems of deviations, he estimated, before listing them: lack of payment of taxes and social contributions, lack of security and competition with professionals. he mentioned a “risk to the national community” in case of development of a system “incompatible” with the legislation on hidden work. Sentences required, “this case [being taken] with a certain humor and a certain detachment”: a work of general interest (TIG, varying from forty to two hundred and forty hours of work to be provided to a community). 

The defense lawyer, Jean-Claude Garson, considered that there was no clandestine work, but volunteering, while humorously regretting the absence of the Banque de France as a civil party. He said, “The grain of salt is the valorization of the dedication of the members of the association”, and “not everything is money”. More importantly, Mr. Garson pointed out that the prosecution involves three individuals, whereas it is the SEL, as an association, that is the subject of a trial.

“If salt is a currency, it is the currency of solidarity. Salt is used to preserve human dignity. I didn’t know it was a crime,” he concluded, loudly applauding.

Judgment on 6 January 1998.

Marie-Pierre Subtil


Bloodshed of the market in the face of an alternative economy practice: a condemnation, but not yet the regime without SEL

On 6 January 1998, the Foix Criminal Court handed down its judgment: FF 2000 suspended fine.

The case is a first: three members of the SEL (Local Exchange System) in DUN (Ariège) are convicted of illegal work. Is exchange an activity that is part of the “official” and officially regulated economic system? When self-employment is not work, but still a value – estimated in “grains” – can we apply to it the rules of an economic and social system in which only work is a market value, what is more? Volunteerism is commonly accepted, and even encouraged: it is undoubtedly useful as a palliative to failures. Yet volunteering is also an exchange, it is never a one-way street. But in the SEL, the exchange is formalized, to show those who receive that they also give, and to make those who give aware that they also receive. The problem, no doubt, is that such a system lays the foundations for an alternative, well-functioning economy. However, it concerns only a very marginal segment of the population and economic exchanges. It’s probably too much already. The court did not rule on the merits, did not rule on the system itself. For more information on the trial: ( link deleted ). To find out more about the SEL, its origins, its operation, the legal issues related to it, as well as about the SEL in France: ( link deleted ) website of the association Sel’idaire ( association for information and animation of the SEL in France )

REUTERS news, Tuesday 6 January 4pm

First conviction for the “new barter” by Nicolas Fichot

FOIX (Ariège), 6 January, Reuters – Members of a modern version of barter Local Exchange System (SEL) were convicted for the first time on Tuesday for illegal work.

However, the criminal court in Foix, Ariège, imposed a fine of only FF 2,000 on the three defendants, which they will only pay if they face another conviction within the next five years.

According to the Ministry of the Interior, 248 SELs have been founded in recent years in disadvantaged rural areas of France. Through a product or service exchange service, they allow their 30,000 members to overcome the absence of cash.

Foix’s trial took place on the complaint of a roofing artisan from Dun, a small commune in the Ariégeoises Pyrenees, who felt aggrieved by SEL. In particular, he did not accept that a British woman, Sarah Two, had the roof of her house repaired by two other members of the SEL de Dun, British like her, Robert Evans and John Mac Cullogh.

The Ariège prosecutor had decided to prosecute Sarah Two for “employing illegal workers” and Robert Evans and John Mac Cullogh, who are psychologists and teachers of French by profession, for “illegal work”.

At the hearing, on 6 January, the prosecutor had summoned an expert who had assessed the roofing work at FF 30,000, which led to it leaving the SEL system, which was generally limited to small exchanges or minor services.


“This is an exorbitant sum that my client could never have honored. That’s why she had gone through SEL, otherwise her house would collapse,” argued the lawyer of the three defendants, Jean-Claude Garson.

“This judgment is completely incomprehensible,” Sarah Two said when the judgment was announced. Dressed in woven sheets, the defendant, who claims to belong to the “neo-rural” movement, denounced “the hypocrisy of French justice which condemns people, in this case the three of us, instead of deciding on the substance, whether our system is illegal or not”.

This judgment is completely false,’ Robert Evans was outraged. “I think the court got scared or else it didn’t understand anything. That is why I am very disappointed by these people who have attacked people instead of trying to understand, and therefore judge, a system. And since I did not understand anything about their completely convoluted sentence, I will continue to adhere to my SEL. So to exchange services without ever monetizing them directly.”

John Mac Cullogh was not present at the hearing.

In the absence of the defender of the three defendants, an Ariegean lawyer, Françoise Matricon, a member of the SEL de Dun, announced that the members of the association would meet Wednesday evening “to decide on a possible appeal”.

She deemed an appeal “very likely in the current situation since, for now, if they do not condemn our system, they have condemned adherents and (…) fear is not part of the values of these three people”.


article of Liberation of 07/01/98

SEL, clandestine or parallel work?

Three members of a local exchange system given suspended sentences

Toulouse, from our correspondent

Sarah Two is guilty of employing clandestine workers for having the roof of her Ariégois home rebuilt for free by two British friends from the region.

The two British men in question, Robert Evans and John MacCullogh, are guilty of illegal work for improvising as roofers in exchange for a few market gardening productions. The Foix (Ariège) Criminal Court ruled yesterday that this violation of article L.324.10 of the code would cost each 2000 francs of suspended fine. But, even under pressure from Robert Evans, President Jean-Louis Boué remained silent on the fundamental question: in the end, are SELs, systems that organize the local exchange of various works between members, scholarships to produce undeclared work?

Robert Evans will not know whether he still has the right to participate in this system dear to the economic marginals who find, depending on the case, a little conviviality or a little social reintegration through dignity. In any event, its adherence to the SEL de l’Ariège is not called into question by any of the provisions of the judgment. Parodiing Minister Georgina Dufoix upside down, he concluded at the end of the trial that he was therefore “guilty” but above all not “responsible”. Behind the smile, dissatisfaction dominates. The 247 SELs established in France were hanging from this judgment. They will remain hungry.

The plaintiffs, professional builders of the Capeb and the Building Federation, are themselves hardly more advanced. They had denounced at the trial the unfair competition that would be made to them by the supporters of SEL paying neither taxes nor charges. But it was the system itself, escaping the regular circuits of the economy that they were targeting. And not the organic market gardener, the RMist psychologist and the intermittent teacher who found themselves randomly called to the stand for a badly crafted roof. Construction professionals will have to make do with a small symbolic franc in damages, a penalty which should in no way dissuade other associations of this type from continuing their activities.

Prosecutor Nalbert had already sprinkled his defense with derision by calling for the three defendants to be sentenced to community service. Yesterday’s judgment indicates that the ordinary world, even armed with its laws, is not prepared to over-regulate the parallel world that is being organized at its margins.

The lawyer for the three Ariegean Britons was not present at yesterday’s hearing. The convicts would wait for the evening meeting at which SEL would decide whether or not to appeal the verdict. Meanwhile, Sarah Two’s problem is still unresolved. Illegally, therefore, because it did not have the necessary sums, assessed according to the parties, at 69000F or 30000F, it had begun this cover work. But it wasn’t enough: her roof is always full of leaks.

Gilbert Laval

5.3) Local currencies, opportunity or threat to use a positive money.

In Switzerland, entrepreneurs use their WIR currency

We presented the WIR currency used by Swiss entrepreneurs grouped in cooperatives and we distinguished the difference between legal tender as a positive money on the one hand and a local currency or a more or less private currency reserved for members of a cooperative on the other.

Can we talk about a local currency trend? The map of the 80 local currencies in France has enough to confirm this. The benefits of a local currency are known and their development depends on whether or not a strong social fabric exists in a region.

In the Basque Country, Eusko is the most used local currency.

Not surprisingly, the most successful local currency in France is the Basque country (eusko). As at 31 July 2020, there were 1 544 235 eusko in circulation (+27% compared to 2019): 503 000 in notes, and 1 467 000 in digital eusko accounts. 56% of Eusko network professionals have taken at least one new local provider to reuse their euskos. And 84% never had to convert any eusko back into euros. The legal status of this currency is an association governed by the Law of 1 July 1901 and the Decree of 16 August 1901.

Just as in Ungersheim near Mulhouse, where we pointed out that this transitional village is based on the close ties forged by the former potash miners at the bottom of their galleries, the economic and social history of the Basque country, particularly on the Spanish side, is rich in traditions and standards of life inherited from the medieval period and from the teaching of Benedictine and Cistercian abbeys and monasteries.

We have seen that in Andalusia, the village of Marinaleda started by becoming the owner of the land until then, the property of a county of the Spanish aristocracy. Agricultural and then artisanal development with the production of the “best olive oil in the world” followed the methods inherited from the monasteries and abbeys of the Benedictine and then Cistercian movement.

The most remarkable industrial and commercial development in the Basque Country also uses this cooperative movement in participatory local democracy with Mondragon Corporation.

The most remarkable industrial and commercial development in the Basque country also uses this cooperative movement in participatory local democracy, in which the wealth produced remains local and is used for local development and employment. Mondragon Corporation is the leading industrial group in the Spanish Basque country and the 10th Spanish group. It comprises 268 enterprises, including 102 cooperatives, has a turnover of €11.4 billion and is present on 5 continents. It is active in industry (50% of its activity), distribution, finance and education. Its specificity lies in its mission and values: “Our mission is to generate wealth in society through business development and job creation.”

It is difficult not to see in the personality and actions of the priest who in 1941 comes to take up his duties in the village of Mondragon, the teaching of Benedictine monks and the methods of the Templar soldier monks to develop the economy of a region, inherited from the medieval era which survived much more in Spain and Portugal than in France after Friday, October 13, 1307.

For most local currencies that do not have such a foundation, such historical and social roots, their aims are ecological :

to promote local trade, the short production-consumption circuit, makes it possible to avoid transport and CO2 emissions. A local currency is legal, in accordance with Article L521-2 of the Monetary and Financial Code, if it is confined to a restricted territory and concerns only a limited range of goods and services.

As we have said about the WIR currency used by Swiss companies, local currencies are not intended to become a positive money, as was the case in Wörgl in the Tyrol in the early 1930s. It is not a question of limiting oneself to a mere means of exchange between local actors, a positive money creates work and wealth, especially when the legal currency is in crisis or when it is a question of not using debt money to indebt a country’s economy. Most environmental activists have discovered local currencies, but to limit oneself to tackling CO2 emissions as part of the fight against climate change is to submit voluntarily or “unwittingly” to the liberal and financial system. We are here then in the context of the use of ecology by high finance to manipulate people and hide its plunder and destruction of the planet. We will come back to this when we address the field of ecology in the external environment of a positive money.

5.4) private or personal currencies.

Computer and telecommunications technologies make it possible to create exchange systems from an individualized monetary creation reserved for a network of members.

The basic technology is the blockchain that keeps track of information as it travels across the Internet from one computer to another.

Among this traceable and verifiable information, there is of course the payment of a transaction in digital currency such as Token. But blockchain goes further and enables the development of projects across all sectors of the economy.

We presented several projects that use blockchain in this report of a meeting in Strasbourg in December 2017.

We will briefly repeat a few remarks from our conclusion.

The blockchain approach is a new and powerful form thanks to the Internet, protest, avoidance of the capitalist and liberal system of power. But this does not fundamentally abandon liberal culture. It uses many of the values, standards and lifestyles of liberal society: private property and not the other 2 properties, the market, competition..

The uses of cryptocurrencies are mainly used to allow some to get rich or to believe that they will be able to get rich by speculating just as in the financial markets. The notion of venture capital is at the heart of current blockchain projects but this use of project financing is no longer reserved for bankers, financiers, rich people. Any citizen can participate in the launch of a project managed from a blockchain. We believe that this useful progress is still insufficient to free us from the domination of the minorities who govern the current system of economic and financial power.

To develop and manage our life networks we retain the following tools, technological means provided by the blockchain:

  • the certification and transmission of documents so as to control our communication.
  • traceability of the circular economy.
  • the overall management of projects such as the one presented at this meeting: SANTE AVENIR AFRICA.
  • the integration of blockchain in the management of automated systems such as energy management at local level.
  • the use of cryptocurrencies in the management of projects from financing to the use of the goods and services produced, a use which is suitable for the management of social rights in the context of the use of the common goods.

Conclusion on the sociological environment

The economic environment, with the use of a full currency without debts, represents a logical opportunity as there are significant savings to be won. In principle, it is easy to understand.

On the other hand, the sociological environment remains a serious and fatal threat as submission, the repression of peoples become global and total through the use of “invisible” and insidious technologies for total control of the human being. One of the objectives of this total control of the human mind is precisely to forget, to understand nothing anymore, to ignore that there are significant, phenomenal savings to gain in the economic environment of a full currency, Without debts.

If military war, the blood tax that youth is forced to pay for the minor profits of manufacturers and financiers, is no longer the only process to submit citizens, the dictatorship exercised by Anglo-Saxon pharmaceutical firms First on medicine and then on peoples, became the “fashionable” means. The result is much worse since the reduction of the population is now only obtained through genocides either of a people or a particular ethnic community but of anyone and anywhere, starting with the oldest and the weakest. The covid 19 health crisis since 2020 is only the first official and visible phase of this criminal plan that they no longer hide as they have become crazy and proud, contemptuous.

Submission by terror caused through pandemics from biological and genetic manipulation by real criminal wizards is the new most serious threat to fight.

Under this terror, any social influence based on persuasion with logical arguments, is rejected in forgetting and ignorance.

Faced with this social destruction, initiatives to get out of it all the same without knowing how to leave these power systems and without knowing the political alternative to exercise authority, power and command to develop a new civilization Humanist, flourish with the use of new financial technologies such as private digital currencies.

How to persuade a person subject to this terror that it is enough to come together in a joint project and to finance them from vouchers written on pieces of paper which will circulate between the workers of this joint project until the realization Objectives and the sharing of wealth created thanks to the work of all the members of this life project?

The opportunity to use a currency without debt, however, is not eliminated by its prohibition imposed by neo -liberal leaders and their global Plutocratic government. Minorities have been using it for centuries and even today. In France, it was used between 1945 and 1973 to rebuild and modernize the country. How to accept to spread ignorance on our history, this reality, this experience? As we know, we the active minority which refuses this submission and this terror whatever their forms.

The solution is known for readers from use our first source of knowledge, the personal spiritual initiatory approach that allows us to live without fear and without reproach. It is prohibited in power systems and theocracies precisely so that their leaders can sow fear, terror and develop the submission of peoples to their interests. It is our first source of knowledge that frees us from these despots, tyrants and criminals against humanity.

Then a first rescue outcome offers us the opportunity to travel among free villages and villages in transition to sustainable development while respecting biodiversity and energy transition. We can find ourselves in these villages that share everything. They exist, faithful guardians of the vestiges of free cities and common assemblies of the medieval period, last flourishing period in Europe before these bankers and financiers used power, our power to create the currency we need in our human activities … without them !

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