Cervical Mucus Flow Before Menstruation

The idea of \u200b\u200bfreedom

Dal libro: La Rivoluzione Ecologica "Il pensiero libertario di Murray Bookchin" (S. Varengo) cit., p. 86, 87, 88, 89, 90, 91 [Chapter 3.2 "The idea of \u200b\u200bfreedom "].

Put bluntly, the freedom is the "founding fathers", but only free thinkers and free practitioners. If he had these "fathers" would also need to bury the undertakers, because what is "founded" is surely destined to die [17].

Having dwelt at length on the legacy of the domain that runs through all of human history, Bookchin explores the legacy of freedom [ legacy of freedom ] that developed parallel and opposite to that domain, can provide a basis for the emergence of a new company:

Despite the mishaps, failures and all the disasters that can alter the course of evolution and rational society of individuals, there is a "legacy of freedom "[...] a tradition that brings more humanity to freedom and self-awareness, ideas and moral values, as in the complex terrain of social life [18].

To fully understand what the term meant by Bookchin freedom is important to remember the distinction, present in several of his works, including the idea of \u200b\u200bfreedom and that of justice, two terms that, although are often used interchangeably, they imply very different political demands:

I want to make a distinction which I think is important: that between the idea of \u200b\u200bfreedom and the idea of \u200b\u200bjustice. The two terms have been used so frequently in the place of the one that is now practically synonymous. In reality, however, justice is something very different from freedom, and it is essential that this difference is emphasized here. Historically, the two ideas have led to conflicts as diverse and postulated radically different options, to this day. The distinction between structural reform and fundamental changes in buoyancy Social largely corresponds to that between the demands of justice and the quest for freedom, despite two requests, particularly in situations of social mobility, they are often closely intertwined [19].

Bookchin in particular emphasizes the basic idea of \u200b\u200bfreedom and justice that there are two radically different conceptions of equality. The demand for justice implies equality in fact the search for formal characterized by the "enjoyment of the benefits of life in proportion to the contribution of each individual" [20], and it, therefore based on the principle of equivalence, not taking into account individual differences:

A mere formal equality, which rewards everyone "fairly" according to his contribution to society and everyone who sees "equal before the law" and "with equal opportunity," hidden in an impressive manner that the young and the old, the weak and the sick, the individual with few and one with many responsibilities (not to mention the rich and poor in contemporary society) do not have any way of real equality in a society guided by the principle of equivalence [21].

The idea of \u200b\u200bfreedom is based instead on the claim of substantial equality to compensate for individual differences and then, based on the quest for 'equality between unequal , well expressed by the known maxim "from each according to their ability and to each according to his needs" freedom is therefore embodied, for Bookchin, in a society characterized by the values \u200b\u200bof solidarity, cooperation and mutual support:

The attempt to equalize disparities are unavoidable, to compensate for any existential level, or near, the deficiencies the result of circumstances beyond the possibilities of control (physical impediments of any kind or the lack of rights to certain limitations due to unavoidable factors) are the starting point of a free society. I refer here not only the obvious compensatory mechanisms put in place to deal with situations of personal illness or impediment. I also speak of attitudes, a way of seeing things that creates a sense of affection, responsibility, a major concern for human beings and also for those non-human, in the belief that the sufferings, troubles and difficulties of these and those can be alleviated or removed thanks to our intervention [22].

understanding of human purpose and design of the new ecological society, Bookchin also considers it crucial to explain the apparent conflict between the concept of libertarian and authoritarian to . Both of these terms, referring not only in opposing social institutions, but also indicating sensitivity and ways of seeing each other antagonists, they come to connote the full range of human experience:

I must emphasize that the words "libertarian" and "authoritarian" to refer not only to forms antagonistic institutional, technical and scientific, but especially antagonistic values \u200b\u200band sensibilities, in fact antagonistic to epistemologies. I give the definition of the term "libertarian" is modeled on my description of the ecosystem: unity in diversity, spontaneity and lack of complementarity of all forms of hierarchy and domination. The term I refer to the authoritarian hierarchy and the domination of the their various social gerontocracy, patriarchy, class relations, elites of all kinds and finally the state, including its most socially parasitic form: state capitalism. But if there is the opposite also include sensitivity, science, technical, ethical and opposing forms of reason implicit in them, the words "libertarian" and "authoritarian" remain pure institutional terms. We must therefore explain the most of what implications, so as to cover the entire experiential, if it is to their mutual opposition has a revolutionary way [23].

is therefore once again evident as the new company, if he wants to be green, should guide libertarian in the sense and to be characterized by "the abolition of the hierarchy, riarmonizzazinne humanity with nature through reharmonization human beings to one another" [24]: it should have at its base that is all those characteristics and values \u200b\u200bidentified as typical of organic society. The future society, to be libertarian, must also ensure "the right to independently gather, to talk spontaneously, to decide in a sovereign" [25], and should adopt the principles of mutualism, self-organization, freedom of action direct municipalism libertarian. For this to happen, the future society should be possible non solo la " libertà da " ma anche la " libertà per ", non solo la libertà astratta ma anche quella concreta e pratica [26]:

Che la libertà debba essere concepita in termini umani, non animali - in termini di vita, non di sopravvivenza - è abbastanza chiaro. L'uomo non si libera dalle catene della schiavitù e non acquista una dimensione vera­mente umana semplicemente scrollandosi di dosso la dominazione sociale e conquistando una libertà astratta. Deve conquistare una libertà concreta: libertà dai bisogni materiali, dalla schiavitù del lavoro, dalla ne­cessità di dedicare la maggior parte del proprio tempo - cioè, della propria vita - The fight for survival. Karl Marx's great contribution to modern revolutionary theory consists in the realization that these are the basic prerequisites for human freedom, and in having shown that freedom requires the possibility to enjoy the free time, and then material well-being unlikely to render the free time in the nature of social privilege. By the same token, we must not confuse freedom with the conditions necessary conditions of freedom. If freedom is possible, this does not mean that it is, in fact, made [27].

Among the various aspects that define more specifically the idea of \u200b\u200bfreedom, liberty Bookchin indicates of choice, or freedom for the individual to choose both the products and above all the needs, in an autonomous and independent

the light of freedom to choose products and needs, such as producers and consumers together, you can see a higher ideal of freedom, a freedom which removes the tare economism and restoration of the ethical foundation once a freedom full of options open by technical achievements. At least we are potentially facing the broader concept of freedom so far known: freedom of the autonomous individual to shape the material life in a form that is neither asceticism nor hedonism but a mixture of the best of both, unaforma ecological rational and artistic [...]. Within this material life is the most complete form of human autonomy that we can ever hope to achieve, both as an expression of rational criteria of choice is the responsibility of individuals to make a rational choice. If we believe the responsibility of free individuals to determine policy in the civil, we can well believe also the responsibility of free individuals to determine their needs in the material [28].

Because freedom of choice is actually that, you must assume that the individual has "autonomy, moral capacity and wisdom to choose rationally "[29], as well as the choice of direct democracy assumes that everyone has the power to take key decisions regarding community life [30].


17. ID., Ecology of Freedom, cited ., pp. 220-221.
18. ID., The only and the human , "Will", No. 2-3, September 1994, p. 77 (tit. orig. History, Civilization, and Progress. Outline for a Criticism of Modern Relativism , "Green Perspectives, No. 29, March 1994).
19. ID., For an ecological society , cit., p. 102.
20. Ibid .
21. ID., Ecology of Freedom , cit., pp. 32-33.
22. ID., Per una società ecologica , cit., pp. 105-106. Ovviamente questa "ugualizzazione" delle disuguaglianze non è compito di nessun apparato istituzionale ma deve essere compiuta dalla società intera, così come avveniva nelle società organiche primitive.
23. ID., L'ecologia della libertà , cit., pp. 514-515.
24. ID., Per una società ecologica , cit., p. 169.
25. ID., L'ecologia della libertà , cit., p. 491.
26. Non solo dunque la libertà negativa, ma anche quella positiva: cfr. I. BERLIN, Due concetti di libertà (1958), Milano, Feltrinelli, 2000.
27. M. BOOKCHIN, L'anarchismo nell'età dell'abbondanza , cit., p. 24.
28. Ivi , pp. 326-327.
29. Ivi , p. 119.
30. In questo riconoscimento dell'importanza dell'autonomia del singolo indivi­duo e del valore della libertà di scelta risulta evidente l'influenza del pensiero anarchico nell'elaborazione di Bookchin il quale, in L'ecologia della libertà , scrive: " Se fine del capitalismo o del socialismo è di espandere i bisogni, fine dell'anarchismo è di espan­dere la scelta . Per quanto possa essere tratto in inganno dalla credenza di scegliere li­beramente, il consumatore è eteronomo ed invented at the mercy of a necessity, and the free subject, however, is independent and meets the needs rationally conceived spontaneously "(ibid. ).