I received this article from a thinker, writer and social analyst nationality English periodically sends me your articles for publication on my websites and blogs, something for which I am deeply grateful that nest on their content. By sending me this article titled "The feeling of solidarity" I automatically many of the concepts were applicable to discharges safety and driver education and the necessary change we all are proposing in this regard.
I thought fit, to remove local content that is in some paragraphs but then thought that it should publish it as it was written by the author and every reader of it draws its own consequences. Ultimately refers to solidarity, a value so named, as defendant and as bastardized as well, because everyone applies it in ways that are functional to their project, their situation and context. Misunderstood solidarity can become individualism.
rarely see that solidarity is taken seriously, that applies to all current life situations and result in a social climate that is expressed in the common good, even in traffic. I leave the note to be read, reread and reflect and, if they win, do your comments are welcome.
María Inés Maceratesi
The feeling of solidarity
by Javier Ibáñez
Úbeda
collectivist mentality invokes a noble feeling, a feeling that any ethically normal person undoubtedly has to admit. This feeling is, in short, that of solidarity, which, without doubt, is also an eminent virtue, when it runs into something temporary. And who can deny that this virtue is entirely indispensable to social life?
So far there-must have-a minimum of solidarity, the establishment run by the state necessarily. This certainly enough to justify the existence of this body. The society needs the state first and foremost because it requires minimal solidarity, as minimum, is necessarily required and which has to be a coercive body that in effect the implant. In this way, and even doing here an outline of the theory of the state, we find the figure of it as an indispensable agency for social life.
But there is another form of solidarity, which is what really deserves the prestigious name of virtue. Solidarity is exercised freely, which flows, spontaneous, from the best of our spirit when it manages to rise above selfish goals that chain our willing. Fully, as the spirit is to transcend itself, not getting locked into the merely individual. And our understanding is provided of the ability to go beyond the particular and concrete, making general laws that transcend the limits of simple sensory experience. And similarly, the human will is able to love the common good, opening the horizon of a general interest that goes beyond the purely private objectives. In their highest potential, the spirit is always universal, both in intellect and volition, of which it follows that, in principle, solidarity is something innate to the human spirit when it is not distorted or in any sense is ill.
This allows us to understand that the invocation of solidarity is an appeal to the most noble and high our spirit. However, the disadvantage of collectivism lies not in its initial appeal for solidarity, but just reducing it to its coercive forms imposed by the state. Hence the collectivism is, in short, a statist or statism.
So far there-must have-a minimum of solidarity, the establishment run by the state necessarily. This certainly enough to justify the existence of this body. The society needs the state first and foremost because it requires minimal solidarity, as minimum, is necessarily required and which has to be a coercive body that in effect the implant. In this way, and even doing here an outline of the theory of the state, we find the figure of it as an indispensable agency for social life.
But there is another form of solidarity, which is what really deserves the prestigious name of virtue. Solidarity is exercised freely, which flows, spontaneous, from the best of our spirit when it manages to rise above selfish goals that chain our willing. Fully, as the spirit is to transcend itself, not getting locked into the merely individual. And our understanding is provided of the ability to go beyond the particular and concrete, making general laws that transcend the limits of simple sensory experience. And similarly, the human will is able to love the common good, opening the horizon of a general interest that goes beyond the purely private objectives. In their highest potential, the spirit is always universal, both in intellect and volition, of which it follows that, in principle, solidarity is something innate to the human spirit when it is not distorted or in any sense is ill.
This allows us to understand that the invocation of solidarity is an appeal to the most noble and high our spirit. However, the disadvantage of collectivism lies not in its initial appeal for solidarity, but just reducing it to its coercive forms imposed by the state. Hence the collectivism is, in short, a statist or statism.
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