{"id":16467,"date":"2026-09-02T13:10:22","date_gmt":"2026-09-02T11:10:22","guid":{"rendered":"https:\/\/egophobia.ro\/?p=16467"},"modified":"2026-09-02T13:10:22","modified_gmt":"2026-09-02T11:10:22","slug":"despre-libertate","status":"publish","type":"post","link":"https:\/\/egophobia.ro\/?p=16467","title":{"rendered":"Despre Libertate"},"content":{"rendered":"

de Oliviu Cr\u00e2znic<\/p>\n

\u201eNoi nu vrem neocomunism, nici neolibertate<\/em>[1]<\/em>!\u201d<\/em><\/p>\n

\u201eMai bine golan, dec\u00e2t activist!\u201d<\/em>[2]<\/em><\/p>\n

\u201eS\u0103 cad\u0103 patru-\u015fapte-trei ce \u0163ine TVR,<\/em><\/p>\n

Leg\u00e2nd \u00een lan\u0163urile ei chiar \u015fi cuvintele!<\/em><\/strong>\u201d<\/em>[3]<\/em><\/p>\n

(Imnul golanilor <\/em>[4]<\/em>; s.n.)<\/em><\/p>\n

\u00a0<\/em><\/p>\n

\u201eYou just hate freedom.\u201d<\/em><\/p>\n

(M. Mazurek, europarlamentar slovac,
\nc\u0103tre U. von der Leyen \u0219i c\u0103tre Comisia European\u0103 <\/em>[5]<\/em>)<\/em><\/p>\n

\u00a0<\/strong><\/p>\n

La sf\u00e2r\u0219itul secolului al XX-lea, p\u0103rea de necrezut c\u0103 ar putea redeveni vreodat\u0103 necesar\u0103, \u00een Occident, explicarea conceptului de Libertate; oamenii \u00eel cuno\u0219teau \u0219i \u00eel \u00een\u021belegeau perfect.<\/p>\n

\u00cen 1992,<\/strong> F. Fukuyama lansa The End of History and the Last Man<\/em>, afirm\u00e2nd (absolut corect, p\u0103rea atunci) c\u0103 omenirea a atins nivelul maxim \u2013 absolutul, pur \u0219i simplu \u2013 de evolu\u021bie<\/strong> din punct de vedere al organiz\u0103rii societ\u0103\u021bii (foarte asem\u0103n\u0103toare cu aceea din utopicul film serial artistic Star Trek \u2013 The Next Generation<\/em>, n.n. O.C.) odat\u0103 cu pr\u0103bu\u0219irea comunismului sovietic \u0219i cu r\u0103sp\u00e2ndirea pe scar\u0103 larg\u0103 a democra\u021biei liberal-capitaliste occidentale.<\/p>\n

Aceasta se \u00eent\u00e2mpla, fire\u0219te, \u00eenainte ca Europa (\u0219i, par\u021bial, chiar America \u2013 \u00een perioadele de administra\u021bie \u201edemocrat\u0103\u201d Obama \u0219i Harris \u201eBiden\u201d, \u00een special) s\u0103 p\u0103r\u0103seasc\u0103 drumul drept (al libert\u0103\u021bii, al p\u0103cii, al s\u0103n\u0103t\u0103\u021bii publice, al prosperit\u0103\u021bii \u0219i al confortului individual \u2013 reamintim c\u0103 \u00een ultimul deceniu al veacului trecut fuseser\u0103 eradicate dictaturile, r\u0103zboaiele \u0219i pandemiile, iar nivelul de trai se dovedea ridicat<\/strong>, \u00een genere) \u0219i s\u0103 vireze, cu fermitate marxist-leninist\u0103, la St\u00e2nga.<\/p>\n

Iat\u0103-ne nevoi\u021bi, a\u0219adar, s\u0103 scriem, totu\u0219i, iar\u0103\u0219i despre Libertate, \u00eenainte ca aceast\u0103 no\u021biune s\u0103 \u00ee\u0219i piard\u0103 complet \u00een\u021belesul (sau s\u0103 fie complet interzis\u0103).<\/p>\n

Deoarece, ast\u0103zi, mul\u021bi au ajuns s\u0103 numeasc\u0103 libertatea \u201ehaos\u201d(!) \u0219i confortul asociat acesteia \u201erisip\u0103\u201d(!) necesar a fi comb\u0103tut\/\u0103 prin toate mijloacele [6]; \u00een schimb, numesc \u201elibertate\u201d sau \u201eciviliza\u021bie\u201d(!) o via\u021b\u0103 aflat\u0103 sub semnul cenzurii, al delictului de opinie, al comportamentului normat \u0219i supravegheat (ajung\u00e2ndu-se p\u00e2n\u0103 la transformarea for\u021bat\u0103 a cet\u0103\u021benilor \u00een lucr\u0103tori \u2013 nepl\u0103ti\u021bi! \u2013 la salubritate, prin revenirea la politicile gunoiului, de trist\u0103 amintire pentru supravie\u021buitorii epocii ceau\u0219iste [7]), al birocra\u021biei \u0219i al osanalelor pretinse de autorit\u0103\u021bile de tot felul \u2013 av\u00e2nd, prin urmare, toate \u2013 absolut toate! \u2013 caracteristicile unei dictaturi[8]. Totodat\u0103, aceia\u0219i oameni vorbesc despre socialism \u0219i comunism numindu-le \u201eliberalism\u201d sau \u201eneoliberalism\u201d, uneori chiar (atunci c\u00e2nd li se pare c\u0103 nu sunt suficient de radicale) … \u201ecapitalism feroce\u201d! …<\/p>\n

De altfel, \u0219i Constitu\u021bia Republicii Socialiste Rom\u00e2nia proclama:<\/p>\n

\u201e\u00centreaga putere \u00een Republica Socialist\u0103 Rom\u00e2nia apar\u0163ine poporului, liber \u015fi st\u0103p\u00een pe soarta sa.\u201d\/\u201eCet\u0103\u0163enilor Republicii Socialiste Rom\u00e2nia li se garanteaz\u0103 libertatea cuv\u00eentului, a presei, a \u00eentrunirilor, a mitingurilor \u015fi a demonstra\u021biilor\u201d.<\/p>\n

\u201eNouvorba\u201d orwellian\u0103 nu este un limbaj fictiv; este limbajul-de-lemn caracteristic dictaturilor socialiste [9] \u2013 \u0219i este iar\u0103\u0219i la mod\u0103 (\u00eempreun\u0103 cu fireasca tovar\u0103\u0219\u0103, \u201ecrima de g\u00e2ndire\u201d \u2013 delictul de opinie). Ca-n ’84<\/em>[10].<\/p>\n

<\/p>\n

[George Orwell, Burma, Passport]<\/p>\n

Ce este, totu\u0219i, Libertatea? <\/strong><\/p>\n

Simplu:<\/p>\n

Libertatea este nimic altceva dec\u00e2t absen\u021ba total\u0103 a constr\u00e2ngerilor exercitate asupra g\u00e2ndirii, exprim\u0103rii sau comportamentului unui individ de c\u0103tre un alt individ sau de c\u0103tre un grup de indivizi \u2013 de c\u0103tre o autoritate public\u0103, atunci c\u00e2nd definim libertatea din punct de vedere politic.<\/em><\/strong><\/p>\n

Constr\u00e2ngerea constituie o ac\u021biune nefireasc\u0103, semnificativ \u0219i concret v\u0103t\u0103m\u0103toare[11] (fizic, psihic, patrimonial etc.), neconsim\u021bit\u0103 con\u0219tient \u0219i voluntar \u2013 fiind, prin urmare, justificat\u0103 doar \u00een situa\u021bii nefire\u0219ti, semnificativ \u0219i concret v\u0103t\u0103m\u0103toare (fizic, psihic, patrimonial etc.), neconsim\u021bite con\u0219tient \u0219i voluntar.<\/p>\n

\u00cendeplinite cumulativ, aceste condi\u021bii ale unei situa\u021bii \u00eendrept\u0103\u021besc o reac\u021bie echivalent\u0103 defensiv\u0103\/punitiv\u0103[12] (\u00een fond, pur reparatorie, prin \u00eendep\u0103rtarea factorului perturbator al st\u0103rii de libertate fire\u0219ti) posibil a fi manifestat\u0103 \u00een varii moduri, inclusiv prin exercitarea unei (contra)constr\u00e2ngeri asupra agresorului (agresiunea constituind, practic, o constr\u00e2ngere \u2013 prin urmare, agresorul, r\u0103pind libertatea victimei, pierde prin ac\u021biunea sa \u0219i libertatea proprie, ambele p\u0103r\u021bi situ\u00e2ndu-se, din momentul respectiv, \u00een afara sferei Libert\u0103\u021bii \u0219i \u00een interiorul sferei altui domeniu \u2013 Justi\u021bia).<\/p>\n

\u00centr-o societate liber\u0103, constr\u00e2ngerea intervine, a\u0219adar, izolat (de-a lungul unor fisuri ap\u0103rute accidental \u0219i temporar \u00een starea de Libertate) \u0219i echilibrat (constr\u00e2ngere\/contraconstr\u00e2ngere).<\/p>\n

Atunci c\u00e2nd, dimpotriv\u0103, constr\u00e2ngerea \u00ee\u0219i face sim\u021bit\u0103 prezen\u021ba \u00een via\u021ba tuturor cet\u0103\u021benilor permanent \u0219i dezechilibrat (unilateral), ne g\u0103sim, prin defini\u021bie, \u00eentr-o societate totalitar\u0103.<\/p>\n

\u00cen continuare, ne vom opri asupra unor obiec\u021bii \u0219i argumente false, eronate \u0219i\/sau semidocte \u00eempotriva Libert\u0103\u021bii sus-definite, deseori invocate de c\u0103tre adep\u021bii tiraniei (denumit\u0103, ast\u0103zi, cu senin\u0103tate, \u201edemocra\u021bie bazat\u0103 pe reguli\u201d[13] \u2013 v\u0103dit nonsens, deoarece, prin defini\u021bie, baza democra\u021biei o constituie puterea poporului, \u0219i nimic altceva \u2013 sau chiar pleonastic \u201eordine bazat\u0103 pe reguli\u201d [14]).<\/p>\n

    \n
  1. \u201eArgumentul\u201d relativist sau al subiectivit\u0103\u021bii: <\/strong><\/li>\n<\/ol>\n

    \u201eTotul este relativ. Cine decide ce este nefiresc, semnificativ, v\u0103t\u0103m\u0103tor \u0219.a.m.d.? Ce este nefiresc pentru tine poate s\u0103 fie firesc pentru mine!\u201d.<\/strong><\/p>\n

    Nefirescul, semnificativul, v\u0103t\u0103m\u0103torul etc. sunt decise de c\u0103tre \u201ecineva\u201d \u2013 o persoan\u0103 sau un grup de persoane \u2013 doar \u00een societ\u0103\u021bile totalitare.<\/p>\n

    Nu \u201etotul este relativ\u201d, no\u021biunile \u00een cauz\u0103 nefiind relative\/subiective, ci, dimpotriv\u0103, identificabile\/demonstrabile obiectiv, \u0219tiin\u021bific, juridic etc. (putem chiar vorbi despre un Drept \u0218tiin\u021bific, n\u0103scut din Dreptul Natural, \u00eens\u0103 superior prin atuul obiectivit\u0103\u021bii dob\u00e2ndit \u00een baza evolu\u021biei cunoa\u0219terii \u0219tiin\u021bifice).<\/p>\n

    Exemple, consider\u0103m, edificatoare:<\/p>\n

    \u2013 fumatul este nefiresc (neconstituind o necesitate biologic\u0103 \u0219i contravenind, chiar, instinctului de autoconservare) \u0219i, totodat\u0103, semnificativ \u0219i concret v\u0103t\u0103m\u0103tor nu doar pentru fum\u0103tor, ci \u0219i pentru persoanele din jurul fum\u0103torului (\u0218tiin\u021ba Medical\u0103 a dovedit-o, analizele medicale o pot dovedi de la caz la caz, \u00eens\u0103 duhoarea persistent\u0103 impregnat\u0103 \u00een \u00eembr\u0103c\u0103minte \u0219i l\u0103crimatul \u00een \u00eenc\u0103perile afumate constituie oricum suficiente dovezi pentru v\u0103t\u0103mare patrimonial\u0103 \u0219i fizic\u0103), prin urmare este firesc s\u0103 fie interzis \u0219i sanc\u021bionat atunci c\u00e2nd persoane sunt expuse fumului f\u0103r\u0103 voia lor (aceast\u0103 interdic\u021bie nu constituie o \u0219tirbire a Libert\u0103\u021bii, nefiind sanc\u021bionat\u0103 ac\u021biunea de a fuma, ci ac\u021biunea de a expune fumului alte persoane, f\u0103r\u0103 consim\u021b\u0103m\u00e2ntul acestora; fumatul \u00een propria locuin\u021b\u0103 \u2013 f\u0103r\u0103 a exista \u00een locuin\u021ba respectiv\u0103 nefum\u0103tori \u0219i f\u0103r\u0103 ca fumul s\u0103 p\u0103trund\u0103 \u00een locuin\u021bele \u00eenvecinate \u2013 sau \u00een aer liber \u2013 \u00eentr-un loc izolat \u2013, de pild\u0103, nu ar trebui interzise\/sanc\u021bionate; \u00een sf\u00e2r\u0219it, proprietarul unui local ar trebui s\u0103 poat\u0103 decide liber permiterea sau interzicerea fumatului \u00een localul respectiv, afi\u0219\u00e2nd decizia la intrare);<\/p>\n

    \u2013 zgomotul (muzic\u0103, boc\u0103nituri, r\u00e2sete etc.) \u00eentr-o locuin\u021b\u0103 nu este nefiresc (dimpotriv\u0103, nefireasc\u0103 este lini\u0219tea, aceasta fiind caracteristic\u0103 cimitirelor, spitalelor, \u00eenchisorilor, caz\u0103rmilor etc. [15]) \u0219i nici v\u0103t\u0103m\u0103tor (except\u00e2nd atunci c\u00e2nd, prin repetare\/durat\u0103\/intensitate exagerate, amenin\u021b\u0103 cu adev\u0103rat s\u0103 cauzeze probleme de s\u0103n\u0103tate vecinilor \u2013 de pild\u0103, \u00eempiedic\u00e2ndu-i frecvent s\u0103 se odihneasc\u0103 pe timpul nop\u021bii), prin urmare nu ar trebui sanc\u021bionat (dec\u00e2t \u00een cazurile excep\u021bionale enun\u021bate, judecate \u00een func\u021bie de circumstan\u021bele concrete).[16]<\/p>\n

    Iat\u0103 \u0219i c\u00e2teva exemple-\u0219coal\u0103 din domeniul libert\u0103\u021bii de exprimare [17]:<\/p>\n

    \u2013 o afirma\u021bie public\u0103 adev\u0103rat\u0103 (deci fireasc\u0103, except\u00e2nd anumite cazuri speciale [18]) \u0219i nev\u0103t\u0103m\u0103toare nu va fi sanc\u021bionat\u0103 \u00eentr-o societate liber\u0103;<\/p>\n

    \u2013 o afirma\u021bie public\u0103 adev\u0103rat\u0103 (deci fireasc\u0103, except\u00e2nd anumite cazuri speciale [18]) \u0219i v\u0103t\u0103m\u0103toare (semnificativ \u0219i concret) nu va fi sanc\u021bionat\u0103 \u00eentr-o societate liber\u0103;<\/p>\n

    \u2013 o afirma\u021bie public\u0103 eronat\u0103 (deci fireasc\u0103, a gre\u0219i fiind omene\u0219te, except\u00e2nd anumite cazuri speciale [19]) \u0219i nev\u0103t\u0103m\u0103toare nu va fi sanc\u021bionat\u0103 \u00eentr-o societate liber\u0103;<\/p>\n

    \u2013 o afirma\u021bie public\u0103 eronat\u0103 (deci fireasc\u0103, a gre\u0219i fiind omene\u0219te, except\u00e2nd anumite cazuri speciale [19]) \u0219i v\u0103t\u0103m\u0103toare (semnificativ \u0219i concret) nu va fi sanc\u021bionat\u0103 \u00eentr-o societate liber\u0103 (ne referim aici la sanc\u021biuni legale, put\u00e2nd \u00eens\u0103 exista sanc\u021biuni sociale \u2013 reac\u021bii critice, refuzarea interac\u021biunii \u2013, politice \u2013 nealegerea \u00een cazul unei eventuale candidaturi la o func\u021bie de demnitate public\u0103 \u2013, comerciale \u2013 boicotarea produselor \u0219i serviciilor etc.);<\/p>\n

    \u2013 o afirma\u021bie public\u0103 fals\u0103 (deci nefireasc\u0103) \u0219i nev\u0103t\u0103m\u0103toare nu va fi sanc\u021bionat\u0103 \u00eentr-o societate liber\u0103 (ne referim aici la sanc\u021biuni legale, put\u00e2nd \u00eens\u0103 exista sanc\u021biuni sociale, politice, comerciale \u2013 a se vedea deasupra);<\/p>\n

    \u2013 o afirma\u021bie public\u0103 fals\u0103 (deci nefireasc\u0103) \u0219i v\u0103t\u0103m\u0103toare (semnificativ \u0219i concret) va fi sanc\u021bionat\u0103 \u00eentr-o societate liber\u0103 (civil, contraven\u021bional sau penal, dup\u0103 caz).<\/p>\n

      \n
    1. \u201eArgumentul\u201d imposibilit\u0103\u021bii sau Primul \u201eArgument\u201d al lui Mussolini<\/strong>[20]: <\/strong><\/li>\n<\/ol>\n

      \u201eNu exist\u0103 libertate absolut\u0103!\u201d.<\/strong><\/p>\n

      \u00cen fapt, Libertatea nu poate fi dec\u00e2t absolut\u0103, \u00een caz contrar nefiind Libertate, ci, eventual, cvasiLibertate.[21]<\/p>\n

      Am ar\u0103tat deja c\u0103, atunci c\u00e2nd sunt justificate, constr\u00e2ngerile nu \u0219tirbesc Libertatea \u2013 constituind simple incidente \u0219i av\u00e2nd loc \u00een afara sferei acesteia; arestarea unui t\u00e2lhar, de pild\u0103, nu constituie o \u00eenc\u0103lcare a libert\u0103\u021bii unui membru al societ\u0103\u021bii, ci, dimpotriv\u0103, o restabilire a st\u0103rii de Libertate a membrilor societ\u0103\u021bii, pentru simplul motiv c\u0103 t\u00e2lharul nu este un membru al societ\u0103\u021bii, ci, incontestabil, un inamic al acesteia.<\/p>\n

      <\/p>\n

      [Benito Mussolini by Philip Alexius de L\u00e1szl\u00f3, 1923]<\/p>\n

      Foarte important: constr\u00e2ngerile \u00eentr-o societate liber\u0103 trebuie s\u0103 fie stabilite ipotetic \u0219i punctual. Cu alte cuvinte, \u00eentr-o societate liber\u0103 constr\u00e2ngerea este posibil s\u0103 nu se concretizeze niciodat\u0103; atunci c\u00e2nd se concretizeaz\u0103 totu\u0219i, respectiva concretizare este strict temporar\u0103 \u0219i strict limitat\u0103 la inamicii st\u0103rii de Libertate.<\/p>\n

        \n
      1. \u201eArgumentul\u201d sclavagist sau aristotelic<\/strong>[22]: <\/strong><\/li>\n<\/ol>\n

        \u201eLibertatea este gre\u0219it \u00een\u021beleas\u0103: nu \u00eenseamn\u0103 lips\u0103 de responsabilitate fa\u021b\u0103 de comunitate!\u201d.<\/strong><\/p>\n

        Amintim aici (pare a fi absolut necesar, spre mirarea noastr\u0103!) faptul c\u0103 Aristot\u00e9l\u0113s a fost un filozof al Epocii Sclavagiste (epoc\u0103 imediat urm\u0103toare, \u00een istoria evolu\u021biei omenirii, Comunei Primitive [23]); el credea cu t\u0103rie, printre altele, \u00een \u201esclavia natural\u0103\u201d.<\/p>\n

        <\/p>\n

        [Aristotel]<\/p>\n

        Opiniile aristotelice nu pot fi considerate, prin urmare, tocmai Biblia Libert\u0103\u021bii<\/em>.<\/p>\n

        Libertatea este o stare individual\u0103; nu poate exista \u201ela comun\u201d, c\u0103ci partea unui \u00eentreg nu \u00ee\u0219i apar\u021bine (apar\u021bin\u00e2nd, prin defini\u021bie, \u00eentregului) \u0219i, prin urmare, nu poate fi liber\u0103.[24]<\/p>\n

        Singura \u201ecomunitate\u201d posibil\u0103 \u00eentr-o societate liber\u0103 este aceea agreat\u0103 de membrii societ\u0103\u021bii respective, responsabilit\u0103\u021bile fiind stabilite de c\u0103tre indivizi pentru comunitate (adic\u0103 pentru reprezentan\u021bi ale\u0219i \u0219i pl\u0103ti\u021bi ai membrilor comunit\u0103\u021bii), nu invers.<\/p>\n

        Este rostul comunit\u0103\u021bii s\u0103 \u00eembun\u0103t\u0103\u021beasc\u0103 via\u021ba individului, nu rostul individului s\u0103 \u00eembun\u0103t\u0103\u021beasc\u0103 via\u021ba comunit\u0103\u021bii (adic\u0103 a reprezentan\u021bilor comunit\u0103\u021bii; odat\u0103 ce am stabilit c\u0103 fie \u0219i un singur individ trebuie s\u0103 renun\u021be la ceva \u201epentru a \u00eembun\u0103t\u0103\u021bi via\u021ba comunit\u0103\u021bii\u201d, nu se poate vorbi despre \u00eembun\u0103t\u0103\u021birea vie\u021bii comunit\u0103\u021bii cu \u00een\u021belesul de \u201e\u00eembun\u0103t\u0103\u021bire a vie\u021bii tuturor membrilor componen\u021bi\u201d, deoarece avem deja un minus).<\/p>\n

        Nimic nu \u00eel \u00eempiedic\u0103 pe un cet\u0103\u021bean liber s\u0103 \u00ee\u0219i asume responsabilit\u0103\u021bi \u0219i nimic nu \u00eel \u00eempiedic\u0103 s\u0103 refuze s\u0103 \u00ee\u0219i asume vreo responsabilitate; de aceea este liber \u0219i de aceea nu exist\u0103, \u00eentr-o societate liber\u0103, \u201eregulile comunit\u0103\u021bii\u201d \u2013 exist\u0103 numai regulile acceptate liber de c\u0103tre individ.<\/p>\n

          \n
        1. \u201eArgumentul\u201d necesit\u0103\u021bii sau al haosului (Al Doilea \u201eArgument\u201d al lui Mussolini<\/strong>[25]): <\/strong><\/li>\n<\/ol>\n

          \u201eF\u0103r\u0103 reguli, societatea nu poate exista; ar fi anarhie, haos!\u201d.<\/strong>[26]<\/p>\n

          \u00cen primul r\u00e2nd, nici m\u0103car anarhia nu \u00eenseamn\u0103 neap\u0103rat absen\u021ba regulilor \u2013 \u00eenseamn\u0103 doar absen\u021ba unui conduc\u0103tor (de asemenea, asocierea obligatorie a ideii de violen\u021b\u0103 cu ideea de anarhie este gre\u0219it\u0103, anarhia put\u00e2nd fi pa\u0219nic\u0103).<\/p>\n

          Libertatea ar putea \u00eensemna la fel de bine: absen\u021ba regulilor (anomie); absen\u021ba unui conduc\u0103tor (anarhie); absen\u021ba regulilor impuse \u0219i a unui conduc\u0103tor impus (contractualism[27], societatea fiind constituit\u0103 \u0219i condus\u0103 \u2013 c\u00e2nd \u0219i c\u00e2t este necesar\/util \u2013 pe baza unor reguli reduse ca num\u0103r, viz\u00e2nd doar aspecte cu adev\u0103rat importante, stabilite prin contracte[28] liber \u00eencheiate \u00eentre membrii societ\u0103\u021bii).<\/p>\n

          \u00cen al doilea r\u00e2nd, societ\u0103\u021bi lipsite sau aproape lipsite de reguli impuse au existat de-a lungul istoriei, \u0219i nu au fost tocmai societ\u0103\u021bi de co\u0219mar [29] \u2013 Vestul \u00cendep\u0103rtat american al secolelor al XVII-lea \u2013 al XIX-lea, de pild\u0103, Leag\u0103n al Democra\u021biei Moderne \u0219i p\u0103rinte al Puterii Mondiale Nr. 1 de ast\u0103zi (majoritatea problemelor \u0219i dificult\u0103\u021bilor prezente \u00een via\u021ba de zi cu zi din \u201eVestul S\u0103lbatic\u201d \u2013 adic\u0103 tocmai cauzele \u201eS\u0103lb\u0103ticiei\u201d[30] acestuia \u2013 nu ar exista ast\u0103zi \u00eentr-o societate similar\u0103 \u2013 capitalist\u0103, cu autorit\u0103\u021bi f\u0103r\u0103 nici un fel de putere autonom\u0103 ac\u021bion\u00e2nd strict \u00een subordinea cet\u0103\u021benilor, ca simpli agen\u021bi pl\u0103ti\u021bi ai acestora \u2013, datorit\u0103 cunoa\u0219terii \u0219tiin\u021bifice avansate).<\/p>\n

          Putem oferi, \u00eens\u0103, \u0219i un exemplu sut\u0103 la sut\u0103 pa\u0219nic: prospera Republic\u0103 (italian\u0103) Cospaia (1440-1826), lipsit\u0103 de taxe \u0219i de orice fel de sistem legislativ-judiciar \u0219i av\u00e2nd deviza: \u201ePerpetua et firma libertas\u201d![31]<\/p>\n

            \n
          1. Argumentul prohibi\u021bionist sau al superiorit\u0103\u021bii: <\/strong><\/li>\n<\/ol>\n

            \u201eLibertatea ta sf\u00e2r\u0219e\u0219te unde \u00eencepe libertatea mea\u201d.<\/em><\/strong><\/p>\n

            Atribuit \u00eendeob\u0219te gre\u0219it unor diver\u0219i g\u00e2nditori de seam\u0103 (deseori, liberali, fire\u0219te!), argumentul apar\u021bine, \u00een fapt, americanului J.B. Finch \u2013 Pre\u0219edinte al Partidului Prohibi\u021biei la finalul secolului al XIX-lea.[32]<\/p>\n

            Nimic din scurta via\u021b\u0103 a lui J.B. Finch nu ne \u00eendrept\u0103\u021be\u0219te s\u0103 \u00eel consider\u0103m g\u00e2nditor de seam\u0103 (nu spunem c\u0103 nu a avut merite, \u00eens\u0103 acestea au fost doar meritele unui politician\u00a0 \u00eend\u00e2rjit \u00een sus\u021binerea unei idei \u2013 interzicerea alcoolului [33] \u2013 ca urmare a unei tragedii de familie) sau liberal (dimpotriv\u0103).<\/p>\n

            De altfel, con\u0219tient de necesitatea existen\u021bei unei v\u0103t\u0103m\u0103ri semnificative pentru a justifica o interdic\u021bie, \u0219i-a pigmentat figura de stil condamn\u00e2nd aplicarea de lovituri \u00een nas \u0219i sub ureche \u00een numele Libert\u0103\u021bii \u0219i aduc\u00e2nd ca justificare pentru interven\u021bia guvernului necesitatea prevenirii v\u0103rs\u0103rii de s\u00e2nge (invoc\u00e2nd, a\u0219adar, Principiul V\u0103t\u0103m\u0103rii).<\/p>\n

            Fapt este c\u0103 J.B. Finch nu a formulat un argument, ci a stabilit o ierarhie subiectiv\u0103 a libert\u0103\u021bilor: el pretinde c\u0103 o libertate (libertatea \u201eta\u201d) nu are puterea de a limita alt\u0103 libertate (libertatea \u201emea\u201d) \u0219i c\u0103, din acest motiv, o libertate (de data aceasta, libertatea \u201emea\u201d) … are puterea de a limita alt\u0103 libertate (desigur, libertatea \u201eta\u201d)!<\/p>\n

            Dup\u0103 cum lesne se poate observa, \u201elibertatea mea\u201d este superioar\u0103 \u201elibert\u0103\u021bii tale\u201d.<\/p>\n

            <\/p>\n

            [John B. Finch]<\/p>\n

            Dincolo de aforismele prohibi\u021bioniste, atunci c\u00e2nd dou\u0103 libert\u0103\u021bi se ciocnesc, nu \u201esf\u00e2r\u0219e\u0219te\u201d nici una, ci apare un conflict de libert\u0103\u021bi.<\/p>\n

            \u00centr-o societate liber\u0103, conflictul de libert\u0103\u021bi este solu\u021bionat punctual \u0219i \u00een func\u021bie de circumstan\u021be (pentru a nu impieta asupra Libert\u0103\u021bii, solu\u021bia r\u0103m\u00e2ne pur jurispruden\u021bial\u0103, f\u0103r\u0103 a deveni lege, adic\u0103 nu se aplic\u0103 dec\u00e2t respectivului conflict, nen\u0103sc\u00e2nd vreo interdic\u021bie extins\u0103 \u0219i asupra altor conflicte, oric\u00e2t de asem\u0103n\u0103toare ar p\u0103rea a fi acestea \u2013 identice nu pot fi! \u2013 \u0219i va include o compensa\u021bie\/desp\u0103gubire pentru \u00eenvins, atunci c\u00e2nd nu exist\u0103 alt\u0103 posibilitate dec\u00e2t declararea unui \u00eenvins).<\/p>\n

            \u00cen acest fel, solu\u021bia nu va afecta Libertatea, ci doar exercitarea acesteia circumstan\u021bial, de c\u0103tre o anumit\u0103 persoan\u0103 \u00eentr-o anumit\u0103 situa\u021bie, persoana \u00een cauz\u0103 fiind desp\u0103gubit\u0103 pentru pierderea suferit\u0103 \u2013 pierdere justificat\u0103 de faptul c\u0103, pur \u0219i simplu, nu pot fi exercitate ambele respective libert\u0103\u021bi deodat\u0103 \u00een respectivele circumstan\u021be \u0219i, prin urmare, o alegere trebuie f\u0103cut\u0103 (astfel cum un medic poate ajunge, la un moment dat, \u00een imposibilitate efectiv\u0103 de a \u00ee\u0219i salva ambii pacien\u021bi afla\u021bi \u00een stare grav\u0103, fiind nevoit s\u0103 aleag\u0103, salv\u00e2nd doar unul; asemenea alegere nu va reflecta \u0219i nici nu va consfin\u021bi vreo regul\u0103 privind nesalvarea anumitor categorii de pacien\u021bi, r\u0103m\u00e2n\u00e2nd o simpl\u0103, tragic\u0103, inevitabil\u0103 excep\u021bie\/decizie de circumstan\u021b\u0103).<\/p>\n

            La solu\u021bionarea acestor conflicte de libert\u0103\u021bi se poate ajunge amiabil (prin negocieri purtate de c\u0103tre p\u0103r\u021bi), prin arbitraj (convenit de c\u0103tre p\u0103r\u021bi) sau prin decizia unei autorit\u0103\u021bi (\u00eenvestit\u0103 \u00een acest scop prin consensul membrilor societ\u0103\u021bii \u2013 deci \u0219i al p\u0103r\u021bilor implicate \u00een conflict \u2013 \u0219i av\u00e2nd \u00een componen\u021b\u0103 fie speciali\u0219ti \u00een \u0218tiin\u021be Juridice, fie jura\u021bi selecta\u021bi din r\u00e2ndurile cet\u0103\u021benilor onorabili).<\/p>\n

            Lista argumentelor \u201eliberale\u201d (\u00een fapt, a\u0219a cum am ar\u0103tat, fasciste, sclavagiste, prohibi\u021bioniste) \u00eempotriva libert\u0103\u021bii \u201eexcesive\u201d\/\u201egre\u0219it \u00een\u021belese\u201d etc. ar putea continua.<\/p>\n

            Credem, \u00eens\u0103, c\u0103 ne-am f\u0103cut \u00een\u021bele\u0219i, Formula Libert\u0103\u021bii <\/strong>fiind evident\u0103: gradul de libertate (sau de liberalism) \u00eentr-o societate este invers propor\u021bional cu num\u0103rul regulilor impuse \u0219i cu gravitatea sanc\u021biunilor instituite \u00een societatea respectiv\u0103<\/strong>.[34]<\/p>\n

            [ADEND\u0102]<\/p>\n

            [1] Diferen\u021ba dintre \u201eneo<\/strong>libertate\u201d \u0219i \u201enelibertate\u201d poate fi observat\u0103 f\u0103r\u0103 efort: este un zero<\/strong>.<\/p>\n

            [2] Recent, activi\u0219tii sociali\u0219ti au re\u00eenceput s\u0103 \u00eei numeasc\u0103 pe diziden\u021bi \u201egolani\u201d.<\/p>\n

            Respectivii \u201egolani\u201d, \u00een loc s\u0103 urmeze, cu m\u00e2ndrie, exemplul anilor `90, \u201eschimb\u00e2nd porecla \u00een renume\u201d (vorba Bardului de la Mirce\u0219ti), au tendin\u021ba s\u0103 se ru\u0219ineze \u2013 str\u0103duindu-se apoi, prin comportament, discurs \u0219i vestimenta\u021bie \u201eadecvate\u201d, s\u0103 scape de etichet\u0103 \u0219i s\u0103 devin\u0103, la r\u00e2ndul lor, oameni bine v\u0103zu\u021bi.<\/p>\n

            Adic\u0103 nondiziden\u021bi.<\/p>\n

            [3] Dup\u0103 cum s-a dovedit, din p\u0103cate, trebuie s\u0103 d\u0103m dreptate fostului poet na\u021bional:<\/p>\n

            \u201eVreme<\/strong> trece, vreme (re)vine<\/strong>\/Toate-s vechi<\/strong> \u0219i nou\u0103 toate\u201d … (s.n.)<\/p>\n

            Spunem \u201efostului\u201d, deoarece ne pare pu\u021bin probabil ca eticheta \u201epoet na\u021bional\u201d s\u0103 fie valabil\u0103, \u00een continuare, pentru M. Eminescu (de\u021binerea anumitor scrieri ale acestuia a ajuns s\u0103 fie considerat\u0103, \u00een prezent, material probant \u00een dosare penale).<\/p>\n

            [4] A se asculta \u00een \u00eentregime Din c\u00eentecele Golanilor (I) <\/em>(C. Pa\u021burc\u0103, L. Botolan, Dr. Barbi, 1991), Din c\u00eentecele Golanilor (II)<\/em> (C. Pa\u021burc\u0103, Dr. Barbi, 1992; \u00een special: Imnul Golanilor liceeni<\/em>), M\u0103i animalule! (Din c\u00e2ntecele Golanilor \u2013 supliment)<\/em> (C. Pa\u021burc\u0103, Dr. Barbi, C. Juncu, 1992) \u0219i La Majorat<\/em> (C. Pa\u021burc\u0103 & Kilometrul Zero, 2010).<\/p>\n

            Imnul golanilor<\/em> ar fi fost firesc s\u0103 devin\u0103 Imnul Rom\u00e2niei.<\/p>\n

            De asemenea, tricolorul cu stema smuls\u0103 (simbol absolut al respingerii\u00a0 dictaturii comuniste cu pre\u021bul pierderilor de vie\u021bi omene\u0219ti, eviden\u021biat prin golul zdren\u021buit din centrul steagului) ar fi fost firesc s\u0103 devin\u0103 Drapelul Rom\u00e2niei.<\/p>\n

            \u00cen absen\u021ba firescului, nu trebuie s\u0103 ne mire nefirescul.<\/p>\n

            [5] A se asculta \u00eentregul discurs; este pe c\u00e2t de scurt, pe at\u00e2t de relevant pentru situa\u021bia (catastrofal\u0103) de ast\u0103zi a Europei.<\/p>\n

            Transformarea Uniunii Europene \u00eentr-o Uniune Sovietic\u0103 (dictatorial-socialist\u0103) ren\u0103scut\u0103 a fost condamnat\u0103, \u00een mod oficial \u0219i \u00een repetate r\u00e2nduri, de c\u0103tre actuala administra\u021bie SUA (de pild\u0103, \u00een istoricul Discurs de la M\u00fcnchen <\/em>\u2013 J.D. Vance, 14 feb. 2025, sau \u00een National Security Strategy of the United States of America November 2025<\/em>).<\/p>\n

            Fenomenul nu este tocmai surprinz\u0103tor, actuala Uniune European\u0103 (a nu se confunda cu anterioara Comunitate European\u0103, complet diferit\u0103 de UE \u0219i superioar\u0103 din toate punctele de vedere!) fiind crea\u021bia unor fo\u0219ti membri ai partidelor comuniste de dinainte de 1989 (matriarha A. \u201eMutti\u201d Merkel, F. Mogherini) sau socialiste ulterioare (E. Macron, F. Timmermans) \u2013 grijulii, cu to\u021bii, \u0219i \u00een privin\u021ba model\u0103rii mo\u0219tenitorilor tronului (reamintim aici c\u0103 UE nu este condus\u0103 de politicieni ale\u0219i de c\u0103tre cet\u0103\u021beni prin vot \u2013 nefiind, prin urmare \u0219i prin defini\u021bie, o Uniune democratic\u0103): U. von der Leyen, de pild\u0103, a fost, se \u0219tie, \u201ecopilul favorit\u201d al \u201eMamei\u201d Merkel.<\/p>\n

            \u201eCe na\u0219te din pisic\u0103 …\u201d.<\/p>\n

            [6] R\u0103zboiul pe toate fronturile (legislativ, propagandistic etc.) \u00eempotriva confortului de orice fel (\u0219i a vie\u021bii civilizate \u00een genere) este oficial declarat \u00een Uniunea European\u0103.<\/p>\n

            Exemple \u0219ocante vizeaz\u0103 descurajarea (\u00een unele cazuri, s-au f\u0103cut \u0219i primii pa\u0219i spre ra\u021bionalizare\/interzicere) \u00eenc\u0103lzirii locuin\u021belor \u00een sezonul rece, a utiliz\u0103rii aerului condi\u021bionat \u00een sezonul cald sau a utiliz\u0103rii autoturismului personal, \u00eenlocuirea \u00eenc\u0103perilor individuale de lucru la locul de munc\u0103 cu odioasele hale \u0219i grajduri \u201eopen-office\u201d, mic\u0219orarea obiectelor de mobilier, \u00eenlocuirea c\u0103zilor de sp\u0103lat din locuin\u021be cu cabine de du\u0219 neigienice (pentru cine nu \u0219tie, du\u0219ul se face dup\u0103 ie\u0219irea din ap\u0103, nu \u00een locul intr\u0103rii \u00een ap\u0103 \u2013 constituind etapa final\u0103, nu singura etap\u0103, a sp\u0103l\u0103rii corpului), reducerea (\u00een unele cazuri, p\u00e2n\u0103 la eliminare \u2013 invoc\u00e2ndu-se \u201enevoia de economisire\u201d, de \u201eprotec\u021bie a mediului\u201d, de \u201eresponsabilizare a cet\u0103\u021benilor\u201d, sau formula magic\u0103 de gurvernare \u201etrebuie s\u0103 ne \u00eenv\u0103\u021b\u0103m\/obi\u0219nuim s\u0103 tr\u0103im cu …\u201d \u2013 a se vedea, spre exemplu, recentele planuri pro\u0219obolan avansate de prim\u0103ri\u021ba Parisului \u0219i de adjuncta ei, dou\u0103 femei puternice, independente \u0219i pline de o duioas\u0103 venera\u021bie at\u00e2t fa\u021b\u0103 de finan\u021be, c\u00e2t \u0219i fa\u021b\u0103 de du\u0219manul natural al Omului) frecven\u021bei \u0219i puterii deratiz\u0103rilor\/dezinsec\u021biilor \u0219.a.m.d.<\/p>\n

            A se vedea, \u00een aceea\u0219i ordine de idei, \u0219i [7].<\/p>\n

            Ne vom opri \u00eens\u0103 asupra unui exemplu prea pu\u021bin con\u0219tientizat (\u00eel vom numi Opera\u021biunea \u201eDark Age\u201d sau \u201eOrbetele\u201d):<\/p>\n

            Vedem, ast\u0103zi, at\u00e2t \u00een via\u021ba real\u0103, c\u00e2t \u0219i \u00een filme artistice, \u00een locul \u00eenc\u0103perilor dotate modern cu becuri-neon sau cu lustre-candelabru (\u0219i, deci, sc\u0103ldate \u00een lumin\u0103 s\u0103n\u0103toas\u0103), oameni tr\u0103ind asemenea c\u00e2rti\u021belor (cu grave efecte asupra s\u0103n\u0103t\u0103\u021bii \u2013 cazurile de miopie, spre exemplu, inclusiv \u00een r\u00e2ndurile popula\u021biei juvenile \u0219i impubere, se \u00eenmul\u021besc galopant \u2013, din pricina supunerii organului ocular unui efort nefiresc \u0219i continuu, cauzat de \u00eencercarea permanent\u0103, con\u0219tient\u0103 sau incon\u0219tient\u0103, de a distinge detalii \u00een \u00eentuneric sau \u00een semi\u00eentuneric), mijindu-\u0219i ochii \u00een od\u0103i sau holb\u00e2ndu-se la ecrane cufundate \u00een bezn\u0103 punctat\u0103 ici-colo de lumina firav\u0103 a unor becuri chioare de veioz\u0103 sau a unor jalnice l\u0103mpi de perete, inferioare ca putere de iluminare tor\u021belor, sfe\u0219nicelor sau opai\u021belor epocilor preelectrice (actualmente, iluminatul de interior se afl\u0103, pe timpul nop\u021bii, la nivelul de lum\u00e2nare \u2013 pe timpul zilei tr\u0103indu-se \u00eentr-un semi\u00eentuneric \u201enatural\u201d, adic\u0103 utiliz\u00e2ndu-se exclusiv at\u00e2ta lumin\u0103 natural\u0103 c\u00e2t\u0103 poate p\u0103trunde prin ferestre).<\/p>\n

            Precizare: \u00een filmele artistice recente (foarte utile pentru reeducare!) se pot vedea personaje purt\u00e2nd discu\u021bii de afaceri, m\u00e2nc\u00e2nd, citind(!) sau … efectu\u00e2nd perchezi\u021bii(!!) \u00een \u00eenc\u0103peri \u00eentunecate.<\/p>\n

            [7] Nu vom comenta aici \u201enecesitatea\u201d recicl\u0103rii (este evident c\u0103 doar o societate lipsit\u0103 de resurse sau incapabil\u0103 s\u0103 le exploateze \u2013 adic\u0103 incompetent guvernat\u0103, prin defini\u021bie \u2013 ar putea avea o asemenea \u201enecesitate\u201d), nici v\u0103ditele probleme de disconfort \u0219i totodat\u0103 de igien\u0103 \u2013 merg\u00e2nd p\u00e2n\u0103 la periclitarea s\u0103n\u0103t\u0103\u021bii publice \u2013 rezultate din dispari\u021bia supraambalajelor\/ambalajelor \u0219i a sigiliilor m\u0103rfurilor, refolosirea pungilor\/altor obiecte, impunerea dopurilor nedeta\u0219abile, \u00eenlocuirea ghenelor-tobogan moderne cu … gheene \u2013 \u201einsule ecologice\u201d primitive, situate nu tocmai la \u00eendem\u00e2na cet\u0103\u021beanului (putem numi aceast\u0103 opera\u021biune \u201eOpera\u021biunea Thule\u201d!) \u0219i absolut infecte etc., prefer\u00e2nd s\u0103 ne oprim pu\u021bin asupra unei alte foarte grave probleme:<\/p>\n

            Accept\u00e2nd, de dragul discu\u021biei, ideea acestei \u201enecesit\u0103\u021bi\u201d \u00eentr-o societate liberal-capitalist\u0103 modern\u0103, participarea cet\u0103\u021benilor la reciclare ar putea fi doar una facultativ\u0103, stimulat\u0103 financiar (nici m\u0103car actualul \u201eSistem Garan\u021bie-Returnare\u201d nu se \u00eencadreaz\u0103 \u00een aceast\u0103 categorie, cet\u0103\u021benilor neoferindu-li-se o plat\u0103 suplimentar\u0103 pentru efort, transport \u0219i disconfort \u2013 obliga\u021bii de la sine \u00een\u021belese ale cet\u0103\u021benilor-gunoieri ai UEtopiei \u2013, ci \u201eoferindu-li-se\u201d, \u201egeneros\u201d, restituirea unor pl\u0103\u021bi … obligatoriu efectuate de c\u0103tre ei!), \u00een nici un caz prin obligativitate (\u00een schimb, ar fi absolut fireasc\u0103 munca silnic\u0103 efectuat\u0103 de c\u0103tre infractori \u2013 \u00eens\u0103 UE are grij\u0103 de infractori, c\u0103 doar nu sunt ace\u0219tia simpli cet\u0103\u021beni, ci s-au distins prin fapte de toate soiurile!).<\/p>\n

            Altminteri, \u00eembog\u0103\u021birea f\u0103r\u0103 just\u0103 cauz\u0103 este v\u0103dit\u0103 \u0219i frizeaz\u0103 absurdul: adev\u0103ra\u021bii responsabili cu salubritatea \u00eencaseaz\u0103 de la cet\u0103\u021beni o plat\u0103 pentru munca efectuat\u0103 nu de responsabilii respectivi, ci tocmai de … cet\u0103\u021benii pl\u0103titori!<\/p>\n

            Nu \u00een ultimul r\u00e2nd, obligarea unui cet\u0103\u021bean onest \u0219i neangajat la Salubritate s\u0103 se deplaseze pe strad\u0103 cu sacii (aten\u021bie, nici m\u0103car nu este un singur sac!) de gunoi \u00een spinare sau exploatarea minorilor obliga\u021bi la \u201emunc\u0103 patriotic\u0103\u201d \u00een cadrul unor \u201eexperimente\u201d \u0219colare sunt practici pur sclavagiste (nefiind, de altfel, nici pe departe singurele \u2013 de pild\u0103, exploatarea persoanelor v\u00e2rstnice prin continua cre\u0219tere a v\u00e2rstei de pensionare este, de asemenea, sclavagism pur).<\/p>\n

            Precizare: pute\u021bi g\u0103si, cu u\u0219urin\u021b\u0103, \u00een Internet (\u0219i nu numai) mesaje propagandistice (nu este vorba despre simple opinii, c\u0103ci au un format specific, pseudodidactic) blam\u00e2nd anii \u201elipsi\u021bi de reglement\u0103ri\u201d \u00een acest domeniu ai Rom\u00e2niei-de-Tranzi\u021bie \u0219i elogiind explicit experien\u021ba dob\u00e2ndit\u0103 \u00een perioada ceau\u0219ist\u0103 \u2013 \u201efericit\u0103\u201d \u0219i de real ajutor pentru implementarea normelor UEropene (!).<\/p>\n

            [8] \u201e(…) liberty of conscience, in the most comprehensive sense; liberty<\/strong> of<\/strong> thought and feeling<\/strong>; absolute freedom of opinion and sentiment<\/strong> (..). (…) liberty<\/strong> of tastes and pursuits;<\/strong> of framing the plan of our life to suit our own character; of doing as we like, subject to such consequences as may follow: without impediment from our fellow-creatures, so long as what we do does not harm them, even though they should think our conduct foolish, perverse, or wrong<\/strong>. (…)<\/p>\n

            No society in which these liberties are not, on the whole, respected, is free (…); and none is completely free in which they do not exist absolute<\/strong> (…).<\/p>\n

            (…) there is also in the world at large an increasing inclination to stretch unduly the powers of society over the individual,<\/strong> both by the force of opinion and even by that of legislation: (…) to strengthen society, and diminish the power of the individual, this encroachment is not one of the evils which tend spontaneously to disappear, but, on the contrary, to grow more and more formidable.<\/strong> The disposition of mankind, whether as rulers or as fellow-citizens to impose their own opinions and inclinations as a rule of conduct on others<\/strong>, is so energetically supported by some of the best and by some of the worst feelings incident to human nature, that it is hardly ever kept under restraint (…) unless a strong barrier of moral conviction can be raised against the mischief, we must expect, in the present circumstances of the world, to see it increase<\/strong>.\u201d<\/p>\n

            (J.S. Mill, On Liberty<\/em>, 1859; s.n. O.C.)<\/p>\n

            <\/p>\n

            [John Stuart Mill, byLondon Stereoscopic Company, c. 1870]<\/p>\n

            [9] A se vedea \u0219i G. Orwell, Politics and the English Language <\/em>(1946):<\/p>\n

            \u201e(…) languages have all deteriorated (…) as a result of dictatorship. But if thought corrupts language, language can also corrupt thought\u201d.<\/p>\n

            [10] A se vedea capodopera lui G. Orwell \u2013 Nineteen Eighty-Four <\/em>(1949), fresc\u0103 de avertisment \u00een privin\u021ba distopiei socialiste occidentale.<\/p>\n

            [11] Principiul V\u0103t\u0103m\u0103rii (\u201eThe Harm Principle\u201d), fundamental pentru Libertate, a fost consacrat de J.S. Mill (op. cit.):<\/p>\n

            \u201e(…) the only purpose for which power can be rightfully exercised over any member of a civilised community<\/strong>, against his will, is to prevent harm to others. (…) He cannot rightfully be compelled to do or forbear because it will be better for him to do so, because it will make him happier, because, in the opinions of others, to do so would be wise, or even right.<\/strong> These are good reasons for remonstrating with him, or reasoning with him, or persuading him, or entreating him, but not for compelling him, or visiting him with any evil in case he do otherwise<\/strong>\u201d (s.n. O.C.).<\/p>\n

            Un principiu similar (Principiul Pericolului Social) a guvernat legisla\u021bia noastr\u0103 penal\u0103 p\u00e2n\u0103 \u00een anul de gra\u021bie 2014 (actuala posibilitate de renun\u021bare la aplicarea pedepsei \u00een anumite situa\u021bii este un v\u0103dit, uria\u0219 pas \u00een spate din punct de vedere al protej\u0103rii Libert\u0103\u021bii).<\/p>\n

            Antiteza Principiului liberal al V\u0103t\u0103m\u0103rii o constituie Principiul Crimelor-F\u0103r\u0103-Victime (interzicerea unor fapte cu toate c\u0103 acestea nu cauzeaz\u0103 nici un r\u0103u nim\u0103nui), respectiv, Principiul \u201eMalum Prohibitum\u201d (nu sunt interzise faptele rele, ci sunt rele faptele interzise!) \u2013 ambele, caracteristice totalitarismului.<\/p>\n

            De ce, de pild\u0103, este nevoit un cet\u0103\u021bean liber s\u0103 ob\u021bin\u0103 permisiunea autorit\u0103\u021bilor publice pentru a desf\u0103\u0219ura (f\u0103r\u0103 sprijin guvernamental) anumite activit\u0103\u021bi, apoi s\u0103 raporteze autorit\u0103\u021bilor publice c\u00e2\u0219tigurile ob\u021binute \u0219i s\u0103 pl\u0103teasc\u0103 acelora\u0219i autorit\u0103\u021bi o tax\u0103 pentru munca astfel depus\u0103 \u0219i riscurile astfel asumate de c\u0103tre … cet\u0103\u021beanul \u00een cauz\u0103?!<\/p>\n

            R\u0103spunsul este simplu (\u0219i dictatorial): pentru ca autorit\u0103\u021bile publice s\u0103 ob\u021bin\u0103, astfel, venituri necuvenite (avem de a face, iar\u0103\u0219i, cu \u00eembog\u0103\u021bire f\u0103r\u0103 just\u0103 cauz\u0103).<\/p>\n

            Taxele sunt justificate numai atunci c\u00e2nd corespund unor servicii guvernamentale concrete (spre exemplu, taxele pl\u0103tite pentru utilizarea autostr\u0103zilor, pentru frecventarea sistemului de \u00eenv\u0103\u021b\u0103m\u00e2nt public sau pentru apelarea la serviciile sistemului public de s\u0103n\u0103tate); atunci c\u00e2nd nu corespund unor asemenea servicii, taxele nici m\u0103car nu constituie simplu furt, ci sunt de-a dreptul t\u00e2lh\u0103rie (plata f\u0103c\u00e2ndu-se for\u021bat).<\/p>\n

            A se vedea, \u00een aceast\u0103 ordine de idei, \u0219i F. Bastiat (La Loi<\/em>, 1850):<\/p>\n

            \u201ela spoliation l\u00e9gale<\/strong> peut s\u2019exercer d\u2019une multitude infinie de mani\u00e8res; de l\u00e0 une multitude infinie de plans d\u2019organisation: tarifs, protection, primes, subventions, encouragements, imp\u00f4t progressif, instruction gratuite, Droit au travail, Droit au profit, Droit au salaire, Droit \u00e0 l\u2019assistance, Droit aux instruments de travail, gratuit\u00e9 du cr\u00e9dit, etc., etc. Et c\u2019est l\u2019ensemble de tous ces plans, en ce qu\u2019ils ont de commun, la spoliation l\u00e9gale, qui prend le nom de Socialisme<\/strong>\u201d (s.n. O.C.).<\/p>\n

            <\/p>\n

            [F. Bastiat]<\/p>\n

            Alt exemplu \u0219ocant de antiliberalism \u00eel constituie reglementarea protestelor social-politice \u0219i obliga\u021bia de a ob\u021bine o autoriza\u021bie pentru desf\u0103\u0219urarea acestora \u00een locuri publice: un protest autorizat \u0219i reglementat nu este protest, este audien\u021b\u0103 la st\u0103p\u00e2n \u2013 permi\u021b\u00e2ndu-se astfel prezentarea, \u00een condi\u021bii strict stabilite de c\u0103tre de\u021bin\u0103torul puterii, a unor dolean\u021be \u0219i permi\u021b\u00e2ndu-se, totodat\u0103, ignorarea complet\u0103 a dolean\u021belor respective (solicitantul fiind deposedat, \u00een prealabil, de orice putere prin normarea ac\u021biunilor sale \u0219i ad\u00e2ncindu-se, astfel, decisiv, dezechilibrul de putere existent \u2013 prin defini\u021bie \u2013 \u00eentre guvernant \u0219i guvernat).<\/p>\n

            F\u0103r\u0103 a epuiza \u00een vreun fel subiectul \u201eCrime-F\u0103r\u0103-Victime\u201d\/\u201eMalum Prohibitum\u201d, oferim \u0219i un exemplu din alt\u0103 sfer\u0103 \u2013 concret \u0219i recent: un b\u0103rbat a scris o declara\u021bie de dragoste pe o st\u00e2nc\u0103. Gest romantic? Gest juvenil-ridicol? \u201eNu! Gest criminal!\u201d (chiar \u201eSacrilegiu \u00eempotriva Mamei Natur\u0103!\u201d, exact ca \u00een epoci \u201eprogresiste\u201d precum Comuna Primitiv\u0103 sau Antichitatea Timpurie \u2013 c\u0103ci \u00een Antichitatea T\u00e2rzie venerarea Naturii \u00ee\u0219i pierduse semnificativ for\u021ba).<\/p>\n

            B\u0103rbatul a fost denun\u021bat(!), opinia public\u0103 s-a indignat (!?) \u0219i Poli\u021bia(!) l-a identificat, urm\u00e2nd ca \u201evinovatul\u201d(!?) s\u0103 suporte rigorile(!) legii.<\/p>\n

            Nu are nici o importan\u021b\u0103 faptul c\u0103 nimeni nu a avut de suferit de pe urma m\u00e2zg\u0103lirii bolovanului (nici m\u0103car bolovanul \u2013 c\u0103ci nu a fost sf\u0103r\u00e2mat, scrijelit etc.!); nici faptul c\u0103, \u00een cauz\u0103 fiind un obiect f\u0103r\u0103 proprietar, nimeni nu are vreun motiv ra\u021bional \u0219i \u00eendrept\u0103\u021bit de a pretinde altora o anumit\u0103 conduit\u0103 \u00een privin\u021ba pietrei respective (justificarea sanc\u021biunii este pur subiectiv\u0103: unor cet\u0103\u021beni \u0219i autorit\u0103\u021bilor NU LE PLACE cum arat\u0103 acum PEISAJUL; invoc\u00e2nd acela\u0219i principiu, ar putea fi interzis prin lege, de pild\u0103, persoanelor cu o \u00eenf\u0103\u021bi\u0219are nepl\u0103cut\u0103 unora s\u0103 \u201estrice peisajul\u201d \u2013 istoria demonstreaz\u0103 c\u0103 nu este deloc imposibil s\u0103 se ajung\u0103 la asemenea reglement\u0103ri, odat\u0103 ce legiuitorul a \u00eenceput s\u0103 alunece pe panta subiectivit\u0103\u021bii); \u0219i nici faptul c\u0103 pe aceea\u0219i st\u00e2nc\u0103 \u00ee\u0219i las\u0103 constant excrementele toate \u201eor\u0103t\u0103niile\u201d f\u0103r\u0103 a st\u00e2rni indignarea cuiva \u0219i f\u0103r\u0103 a pune Poli\u021bia \u00een mi\u0219care.<\/p>\n

            Are, \u00eens\u0103, o deosebit\u0103 importan\u021b\u0103 faptul c\u0103 un cet\u0103\u021bean a ac\u021bionat a\u0219a cum a avut chef, \u0219i nu conform dresajului \u2013 pun\u00e2nd, astfel, \u00eentr-un real pericol \u00eens\u0103\u0219i fundamentele tiraniei.<\/p>\n

            O sanc\u021biune exemplar\u0103 devine absolut necesar\u0103, \u00eenainte ca altor cet\u0103\u021beni s\u0103 \u00eenceap\u0103 s\u0103 le vin\u0103 idei (din propriile capete) necorespunz\u0103toare comportamentului stabilit \u00een mod oficial pentru ei.<\/p>\n

            \u0218i, neap\u0103rat, \u00eenainte s\u0103 ne trezim pe vreo st\u00e2nc\u0103 cu mesaje \u00eentr-adev\u0103r periculoase pentru \u201eor\u00e2nduirea social\u0103\u201d, precum \u201eJos comunismul!\u201d.<\/p>\n

            [12] \u201e(…) s\u2019il est une chose \u00e9vidente, c\u2019est celle-ci: La Loi, c\u2019est l\u2019organisation du Droit naturel de l\u00e9gitime d\u00e9fense; c\u2019est la substitution de la force collective aux forces individuelles, pour agir dans le cercle o\u00f9 celles-ci ont le droit d\u2019agir, pour faire ce que celles-ci ont le droit de faire, pour garantir les Personnes, les Libert\u00e9s, les Propri\u00e9t\u00e9s, pour maintenir chacun dans son Droit, pour faire r\u00e9gner entre tous la Justice\u201d (F. Bastiat, op. cit.).<\/p>\n

            \u201e(…) the sole end for which mankind are warranted, individually or collectively, in interfering with the liberty of action of any of their number, is self-protection\u201d (J.S. Mill, op. cit.).<\/p>\n

            Referitor la func\u021bia de ripost\u0103 (\u201eretaliatory force\u201d) a unei autorit\u0103\u021bi ac\u021bion\u00e2nd ca agent al victimelor, a se vedea \u0219i teoriile obiectiviste ale A. Rand (Atlas Shrugged<\/em>, 1957; The Nature of Government<\/em> \u2013 \u00een The Objectivist Newsletter<\/em>, 1963).<\/p>\n

            [13] Visul iliescian-autohton al \u201edemocra\u021biei originale\u201d, e\u0219uat \u00een anii `90, s-a \u00eemplinit, \u00eentre timp, la nivel UEropean.<\/p>\n

            [14] A se vedea \u0219i \u201eArgumentul\u201d nr. 4<\/strong>.<\/p>\n

            [15] \u201eObsesia Sanatoriului\u201d (astfel credem c\u0103 ar trebui denumit\u0103; preten\u021bia de a tr\u0103i la ora\u0219, al\u0103turi de un num\u0103r impresionant de al\u021bi oameni, \u201e\u00een lini\u0219te\u201d, adic\u0103 f\u0103r\u0103 ca respectivii s\u0103 produc\u0103 zgomot \u2013 nici m\u0103car \u00een timpul zilei! \u2013 este, f\u0103r\u0103 dubiu, ira\u021bional-patologic\u0103) a \u00eenceput s\u0103 se manifeste, recent, \u0219i referitor la mijloacele de transport \u00een comun \u0219i chiar la orice loc public, agitatorii sociali\u0219ti solicit\u00e2nd \u0219i autorit\u0103\u021bile publice impun\u00e2nd cu entuziasm tot soiul de interdic\u021bii \u0219i sanc\u021biuni (\u00eenso\u021bite de inevitabila propagand\u0103 comunist-deconstructivist-reeduca\u021bionist\u0103) menite a impune grupurilor eterogene de oameni o lini\u0219te de spital (sau de morm\u00e2nt).<\/p>\n

            [16] Problema zgomotului locativ ar putea fi cu u\u0219urin\u021b\u0103 rezolvat\u0103, \u00een majoritatea cazurilor, \u00eentr-un mod liberal: prin simpla construire adecvat\u0103 a locuin\u021belor.<\/p>\n

            Din p\u0103cate, ast\u0103zi nu se rezolv\u0103 problemele \u00eentr-un mod liberal \u0219i nici nu se construie\u0219te adecvat \u2013 se construie\u0219te doar ieftin (\u0219i se vinde, desigur, scump \u2013 regul\u0103 de baz\u0103 a escrocheriei).<\/p>\n

            C\u00e2t despre a\u0219a-numitele \u201eore de odihn\u0103\u201d, \u00eentr-o societate liber\u0103 acestea ar putea fi stabilite numai prin acordul tuturor locatarilor.<\/p>\n

            [17] A nu se confunda libertatea de exprimare<\/strong> (domeniu larg, incluz\u00e2nd \u0219i exprimarea prin gesturi, de pild\u0103 \u2013 a se vedea \u0219i [11], exemplul final \u2013, sau prin crea\u021bii artistice) cu libertatea cuv\u00e2ntului<\/strong> (vorbit \u0219i scris) sau cu libertatea de opinie<\/strong> (domeniu restr\u00e2ns strict la opinii \u2013 neincluz\u00e2nd, a\u0219adar, de pild\u0103, insultele, calomniile sau amenin\u021b\u0103rile).<\/p>\n

            [18] O afirma\u021bie public\u0103, adev\u0103rat\u0103 sau neadev\u0103rat\u0103, nev\u0103t\u0103m\u0103toare sau v\u0103t\u0103m\u0103toare, este v\u0103dit \u0219i, totodat\u0103, demonstrabil nefireasc\u0103, de pild\u0103, atunci c\u00e2nd:<\/p>\n

            \u2013 \u00eencalc\u0103 secretul militar, profesional, civil (dezv\u0103luie, spre exemplu, con\u021binutul unei scrisori personale, f\u0103r\u0103 a se fi ob\u021binut \u00een prealabil acordul expeditorului) sau este f\u0103cut\u0103 prin \u00eenc\u0103lcarea obliga\u021biilor profesionale;<\/p>\n

            \u2013 dezv\u0103luie informa\u021bii \u0219ocante previzibil a cauza sau inten\u021bion\u00e2ndu-se a cauza unor persoane nevinovate (sau cu vini m\u0103runte) atac de cord, sinucidere etc.;<\/p>\n

            \u2013 constituie agresiune verbal\u0103, cauz\u00e2nd suferin\u021be concrete \u0219i semnificative, previzibile sau chiar inten\u021bionate, unor persoane nevinovate (insulta, amenin\u021barea).<\/p>\n

            \u00cen toate aceste exemple, putem observa c\u0103 nu este o vorba, \u00een fapt, despre o simpl\u0103 afirma\u021bie, ci despre \u00eencorporarea unei afirma\u021bii (printr-o utilizare abuziv\u0103 \u2013 deci nefireasc\u0103 \u2013 a libert\u0103\u021bii de exprimare) \u00eentr-o cu totul alt\u0103 ac\u021biune (nefireasc\u0103, de asemenea; \u00een majoritatea cazurilor, \u0219i v\u0103t\u0103m\u0103toare).<\/p>\n

            [19] O afirma\u021bie public\u0103 eronat\u0103, nev\u0103t\u0103m\u0103toare sau v\u0103t\u0103m\u0103toare, este v\u0103dit \u0219i, totodat\u0103, demonstrabil nefireasc\u0103, de pild\u0103, atunci c\u00e2nd:<\/p>\n

            \u2013 eroarea este grosolan\u0103, pueril\u0103 etc.;<\/p>\n

            \u2013 informa\u021bia eronat\u0103 ar fi fost u\u0219or de verificat \u00eenainte de publicare;<\/p>\n

            \u2013 nu este f\u0103cut\u0103 \u00een calitate de simplu cet\u0103\u021bean, ci \u00een calitate de reprezentant al unei autorit\u0103\u021bi publice, societ\u0103\u021bi comerciale etc. (acestea av\u00e2nd at\u00e2t obliga\u021bii, c\u00e2t \u0219i posibilit\u0103\u021bi de diligen\u021b\u0103 sporit\u0103 comparativ cu cet\u0103\u021beanul de r\u00e2nd).<\/p>\n

            A se vedea \u0219i [18].<\/p>\n

            [20] \u201eIl concetto di libert\u00e0 non \u00e8 assoluto (…)\u201d (B. Mussolini, La nuova politica dell’Italia: Volume 3<\/em>, 1926).<\/p>\n

            \u00cen aceast\u0103 form\u0103 sau cu unele varia\u021bii, \u201eargumentul\u201d apare constant \u00een discursurile dictatorului fascist.<\/p>\n

            [21] \u00cen aceea\u0219i ordine de idei, a se vedea \u0219i [8].<\/p>\n

            [22] \u00cel g\u0103sim \u00een Politik\u00e1<\/em> (sec. IV \u00ee.d.C.), \u00eentr-o form\u0103 dezvoltat\u0103 demonstrativ.<\/p>\n

            [23] Paradoxal (\u0219i nu tocmai): adesea, \u201eprogresi\u0219tii\u201d \u2013 (Nou)vorba vine! \u2013 \u00ee\u0219i extrag ideile \u0219i argumentele din epoci … de mult apuse.<\/p>\n

            [24] A se vedea \u0219i A. Rand, Collectivized Rights<\/em> \u2013 \u00een The Objectivist Newsletter<\/em>, 1963.<\/p>\n

            [25] \u201e(…) la libert\u00e0 senza ordine e senza disciplina significa dissoluzione e catastrofe\u201d (B. Mussolini, Discursul c\u0103tre Torino<\/em>, 1923).<\/p>\n

            Citatul poate fi g\u0103sit la rubrica Slogan fascisti<\/em> (!) de pe it.wikiquote.org<\/em>.<\/p>\n

            Ideile adep\u021bilor \u201edemocra\u021biei UEropene bazate pe reguli\u201d coincid, se pare, nu doar o dat\u0103 (a se vedea \u0219i [20]), cu ideile dictatorului fascist.<\/p>\n

            \u00cens\u0103 nici de data aceasta fenomenul nu este tocmai surprinz\u0103tor: extremismul \u0219i dictatura (a se vedea, de pild\u0103, Prima Republic\u0103 Francez\u0103, Republica Sovietic\u0103 Bol\u0219evic\u0103, Republica Popular\u0103 Rom\u00e2n\u0103 \u0219.a.m.d.) au purtat, de regul\u0103, masca democra\u021biei, iar B. Mussolini a fost, \u00eenainte s\u0103 \u00eenfiin\u021beze fascismul, membru al Partidului Socialist Italian.<\/p>\n

            \u201eCe na\u0219te din pisic\u0103 …\u201d.<\/p>\n

            [26] Contraargumenteaz\u0103 F. Bastiat (op. cit.):<\/p>\n

            \u201ePuisque les tendances naturelles de l\u2019humanit\u00e9 sont assez mauvaises pour qu\u2019on doive lui \u00f4ter sa libert\u00e9, comment se fait-il que les tendances des organisateurs soient bonnes? Les L\u00e9gislateurs et leurs agents ne font-ils pas partie du genre humain? Se croient-ils p\u00e9tris d\u2019un autre limon que le reste des hommes? Ils disent que la soci\u00e9t\u00e9, abandonn\u00e9e \u00e0 elle-m\u00eame, court fatalement aux ab\u00eemes parce que ses instincts sont pervers. Ils pr\u00e9tendent l\u2019arr\u00eater sur cette pente et lui imprimer une meilleure direction. Ils ont donc re\u00e7u du ciel une intelligence et des vertus qui les placent en dehors et au-dessus de l\u2019humanit\u00e9; qu\u2019ils montrent leurs titres. Ils veulent \u00eatre bergers, ils veulent que nous soyons troupeau. Cet arrangement pr\u00e9suppose en eux une sup\u00e9riorit\u00e9 de nature, dont nous avons bien le droit de demander la preuve pr\u00e9alable. (…) Le Socialisme, comme la vieille politique d\u2019o\u00f9 il \u00e9mane<\/strong>, confond le Gouvernement et la Soci\u00e9t\u00e9. C\u2019est pourquoi, chaque fois que nous ne voulons pas qu\u2019une chose soit faite par le Gouvernement, il en conclut que nous ne voulons pas que cette chose soit faite du tout. Nous repoussons l\u2019instruction par l\u2019\u00c9tat; donc nous ne voulons pas d\u2019instruction. (…) Nous repoussons l\u2019\u00e9galisation par l\u2019\u00c9tat; donc nous ne voulons pas d\u2019\u00e9galit\u00e9, etc.\u201d (s.n. O.C., apropo de preten\u021biile \u201eprogresiste\u201d ale sociali\u0219tilor).<\/p>\n

            [27] A se vedea \u0219i Teoria Contractului Social \u00een perspectiva:<\/p>\n

            \u2013 A. Rand (The Nature of Government<\/em> \u2013 \u00een The Objectivist Newsletter<\/em>, 1963);<\/p>\n

            \u2013 D. Gauthier (Morals by Agreement<\/em>, 1986 \u2013 \u0219.a.).<\/p>\n

            Precizare: a nu se confunda contractualismul capitalist cu mutualismul socialist propus (\u00een secolul al XIX-lea) de c\u0103tre P.-J. Proudhon.<\/p>\n

            [28] O problem\u0103 deosebit de grav\u0103 \u0219i prea pu\u021bin con\u0219tientizat\u0103 de c\u0103tre popula\u021bie const\u0103 tocmai \u00een dispari\u021bia aproape complet\u0103 a contractelor \u00een societatea actual\u0103.<\/p>\n

            Numeroasele documente necesar a fi semnate de c\u0103tre cet\u0103\u021beanul de ast\u0103zi (viz\u00e2nd furnizarea de utilit\u0103\u021bi \u2013 inclusiv de servicii de telefonie \u2013 sau\u00a0 de educa\u021bie \u0219colar\u0103, depozitarea de finan\u021be \u0219.a.m.d.) nu sunt contracte (cu toate c\u0103, din motive lesne de intuit, \u201eNouvorba\u201d le denume\u0219te astfel) \u2013 pentru simplul motiv c\u0103 nu st\u0103 \u00een puterea cet\u0103\u021beanului s\u0103 negocieze clauzele (\u00een unele cazuri, nu st\u0103 \u00een puterea cet\u0103\u021beanului nici s\u0103 refuze semnarea \u201econtractelor\u201d respective: de pild\u0103, educa\u021bia \u0219colar\u0103 este obligatorie).<\/p>\n

            Prin urmare, \u201econtractele\u201d au fost \u00eenlocuite, \u00een fapt, \u00een majoritatea cazurilor, cu simple \u00een\u0219tiin\u021b\u0103ri, instruc\u021biuni sau regulamente \u2013 formulare tipizate reflect\u00e2nd nu voin\u021ba p\u0103r\u021bilor, ci voin\u021ba unei singure p\u0103r\u021bi.<\/p>\n

            Nici refuzul (atunci c\u00e2nd este permis) de a semna un asemenea \u201econtract\u201d nu constituie o solu\u021bie, deoarece alternativa (atunci c\u00e2nd aceasta exist\u0103) const\u0103 \u00eentr-un \u201econtract\u201d … similar sau chiar identic (consecin\u021b\u0103 direct\u0103 a pie\u021bei socialist-aliniate).<\/p>\n

            Presa\u021bi de timp \u0219i de griji, pu\u0219i \u00een fa\u021ba unui text stufos, redactat \u00een limbaj-de-lemn pur, \u0219i, totodat\u0103, demoraliza\u021bi din cauza inexisten\u021bei unor op\u021biuni reale, majoritatea cet\u0103\u021benilor semneaz\u0103 resemna\u021bi \u201econtractele\u201d f\u0103r\u0103 a le citi m\u0103car.<\/p>\n

            [29] Merit\u0103 men\u021bionat aici, credem, \u0219i un fenomen social natural \u2013 cunoscut \u00een biologie sub denumirea de \u201eautoorganizare emergent\u0103\u201d.<\/p>\n

            \u00cent\u00e2lnit\u0103 la diverse specii de fiin\u021be vii (\u00eencep\u00e2nd cu microorganisme, continu\u00e2nd cu insecte, pe\u0219ti, p\u0103s\u0103ri, \u0219i sf\u00e2r\u0219ind cu mamifere precum antilopele gnu), aceast\u0103 form\u0103 de organizare necentralizat\u0103 (conduc\u0103torul lipse\u0219te cu des\u0103v\u00e2r\u0219ire, nimeni nu d\u0103 \u0219i nimeni nu prime\u0219te nici un fel de porunci) se bazeaz\u0103 pe capacitatea membrilor unui grup de a adopta un comportament avantajos (pentru individ \u0219i pentru grup deopotriv\u0103) \u00eenv\u0103\u021b\u00e2nd (prin experien\u021b\u0103) din interac\u021biunea cu un num\u0103r redus de membri ai grupului afla\u021bi \u00een apropiere (cooperare de proximitate transmis\u0103 \u00een lan\u021b \u2013 cam cum are loc \u0219i la fiin\u021bele umane, \u00een situa\u021bii ideale, \u00eentre vecini, colegi, prieteni).<\/p>\n

            Astfel, fiecare individ \u00ee\u0219i formeaz\u0103 \u0219i \u00ee\u0219i urmeaz\u0103 propriile reguli (s\u0103 r\u0103m\u00e2n\u0103 aproape de anumi\u021bi al\u021bi indivizi din grup p\u0103str\u00e2nd \u00eens\u0103 o distan\u021b\u0103 rezonabil\u0103 pentru a evita busculada, s\u0103 se deplaseze \u00een aceea\u0219i direc\u021bie cu respectivii, s\u0103 reac\u021bioneze similar cu respectivii \u00een cazul apari\u021biei unui obstacol sau a unei amenin\u021b\u0103ri etc.); prin cumul, acestea devin regulile grupului, f\u0103r\u0103 a le fi impus cineva \u2013 pur \u0219i simplu, pentru c\u0103 sunt benefice tuturor (observ\u0103m aici o form\u0103 de contractualism \u2013 a se vedea deasupra \u2013 primitiv, implicit\/am putea spune: instinctual).<\/p>\n

            Din existen\u021ba autoorganiz\u0103rii emergente naturale putem trage urm\u0103toarea concluzie \u2013 o vom numi Efectul de F\u00fchrer:<\/strong><\/p>\n

            Apari\u021bia unui conduc\u0103tor \u00eentr-un grup nu se datoreaz\u0103 nevoii membrilor grupului de a fi condu\u0219i, ci nevoii conduc\u0103torului de a \u00eei conduce <\/em><\/strong>(este semnificativ faptul c\u0103, de regul\u0103, au conduc\u0103tor grupurile de pr\u0103d\u0103tori); \u201eambi\u021bia\u201d nu este altceva dec\u00e2t un viciu primitiv devenit, odat\u0103 cu regresul moralit\u0103\u021bii (p\u00e2n\u0103 \u00een Epoca Modern\u0103: \u201eambitious: (…) a grievous fault\u201d \u2013 W. Shakespeare, The Tragedie of Ivlivs C\u00e6sar<\/em>, 1599), \u201evirtute\u201d(!).<\/p>\n

            Precizare: fiindc\u0103 am vorbit de conduc\u0103tori, \u00eei inform\u0103m pe fanii sloganului socialist (atotprezent \u00een Internet ast\u0103zi, uneori \u00eentov\u0103r\u0103\u0219it \u2013 cuv\u00e2ntul nu este ales \u00eent\u00e2mpl\u0103tor \u2013 de o schi\u021b\u0103 \u201emotiva\u021bional\u0103\u201d triumf\u0103tor-proletar\u0103) \u201eLider, nu \u0219ef!\u201d c\u0103 \u201elider\u201d (ger.: \u201eF\u00fchrer\u201d) este o titulatur\u0103 preferat\u0103 de c\u0103tre dictatorii sociali\u0219ti, fie ace\u0219tia din ramura nazist\u0103 (\u201eNa<\/strong>tionalsozi<\/strong>alism<\/strong>us\u201d, s.n. O.C.) sau comunist\u0103 (ca \u201ebeloved leader\u201d N. Ceau\u0219escu, spre exemplu) a socialismului.<\/p>\n

            \u201eLiderul\u201d are urm\u0103toarele caracteristici principale (sim\u021bim nevoia s\u0103 ne oprim pu\u021bin asupra acestui subiect, deoarece nu este lipsit de relevan\u021b\u0103 pentru conceptul de Libertate):<\/p>\n

            \u2013 pretinde nu doar supunere (absolut\u0103!), ci \u0219i venera\u021bie (nu uita s\u0103 z\u00e2mbe\u0219ti larg \u00een timp ce depui eforturi pentru el, altfel \u00eei vei p\u0103rea du\u0219m\u0103nos), f\u0103r\u0103 s\u0103 \u00eel intereseze absolut deloc calit\u0103\u021bile\/defectele profesionale ale \u201eapostolilor\u201d (adesea, desf\u0103\u0219oar\u0103 activit\u0103\u021bi v\u0103dit neprofitabile \u0219i r\u0103sfa\u021b\u0103 oameni v\u0103dit incompeten\u021bi, doar pentru c\u0103 \u00eel fac s\u0103 se simt\u0103 important);<\/p>\n

            \u2013 crede sincer c\u0103 oamenii trebuie s\u0103 \u00eei fie recunosc\u0103tori pentru \u201eoportunitatea\u201d de a \u00eel sluji \u0219i de aceea \u00eei pl\u0103te\u0219te prost (uneori deloc), indign\u00e2ndu-se teribil de materialismul \u201eobraznicilor\u201d cu preten\u021bii financiare;<\/p>\n

            \u2013 crede sincer c\u0103 oamenii sunt proprietatea sa \u0219i de aceea se indigneaz\u0103 teribil c\u00e2nd afl\u0103 c\u0103 ace\u0219tia \u00ee\u0219i caut\u0103 sau \u0219i-au g\u0103sit alt loc de munc\u0103;<\/p>\n

            \u2013 incapabil s\u0103 evolueze \u0219i necunosc\u00e2nd concepte fundamentale \u00een domeniu (cum ar fi acela de diviziune a muncii), se va implica insistent \u00een activit\u0103\u021bile de execu\u021bie (rezultatul fiind \u00eendeob\u0219te dezastruos), asum\u00e2ndu-\u0219i, cu aceast\u0103 ocazie, \u0219i meritele executan\u021bilor (anonimizarea acestora se des\u0103v\u00e2r\u0219e\u0219te prin transformarea indivizilor \u00eentr-o a\u0219a-zis\u0103 \u201eechip\u0103\u201d \u2013 deci simpl\u0103 anex\u0103 abstract\u0103, f\u0103r\u0103 individualit\u0103\u021bi eviden\u021biate \u2013 a \u201eliderului\u201d).<\/p>\n

            \u00cen antitez\u0103, \u0219efului capitalist nu \u00eei pas\u0103 ce p\u0103rere au despre el subordona\u021bii, a\u0219teapt\u0103 de la ace\u0219tia rezultate \u2013 nu osanale \u2013 \u0219i (re)cunoa\u0219te at\u00e2t diferen\u021ba dintre decident \u0219i executant, c\u00e2t \u0219i diferen\u021bele dintre executan\u021bi (de asemenea, nu va sim\u021bi niciodat\u0103 nevoia s\u0103 demonstreze sau s\u0103 se laude c\u0103 este … executantul nr. 1, l\u0103s\u00e2nd loc altuia s\u0103 se remarce \u00een acest fel).<\/p>\n

            Feri\u021bi-v\u0103 de lideri, nu de \u0219efi: nimic nu cre\u0219te \u00een umbra liderului, \u00een afar\u0103 de umbra \u00eens\u0103\u0219i.<\/p>\n

            [30] De altfel, adjectivul \u201eS\u0103lbatic\u201d avea \u00een epoc\u0103, de regul\u0103, un sens propriu (= nedomesticit), evoc\u00e2nd teritorii \u00eentinse nepopulate\/neindustrializate sau slab populate\/incipient industrializate, aflate \u00een momentul respectiv \u00een st\u0103p\u00e2nirea unei Naturi \u00eembl\u00e2nzite doar pe alocuri \u0219i\/sau par\u021bial, nu sub controlul ferm al omului. (C\u0103ut\u0103torii de aur \u0219i al\u021bi aventurieri numeau \u201eNorthland Wild\u201d regiunea arctic\u0103, din exact acela\u0219i motiv).<\/p>\n

            Ast\u0103zi, asemenea teritorii s-ar numi \u201eVestul Natural\u201d sau \u201eVestul Ecologic\u201d.<\/p>\n

            \u00cen aceea\u0219i ordine de idei, at\u00e2t \u00een privin\u021ba violen\u021bei, c\u00e2t \u0219i \u00een alte privin\u021be, compara\u021bia obiectiv\u0103 cu \u021b\u0103ri de pe alte continente (inclusiv din Europa) din aceea\u0219i perioad\u0103 istoric\u0103 (arunca\u021bi o privire, v\u0103 rug\u0103m, masacrelor comise at\u00e2t de c\u0103tre popula\u021bie, c\u00e2t \u0219i de c\u0103tre autorit\u0103\u021bi, \u00een numele libert\u0103\u021bii, egalit\u0103\u021bii \u0219i fraternit\u0103\u021bii, \u00een timpul deja amintitei Prime Republici Franceze!) \u0219i chiar din zilele noastre (num\u0103rul anual de omucideri comise \u00een multe ora\u0219e din Uniunea European\u0103 sau chiar din Rom\u00e2nia postdou\u0103miist\u0103 dep\u0103\u0219e\u0219te \u2013 \u00een unele cazuri, cu mult \u2013 num\u0103rul anual de omucideri comise \u00een r\u0103u-famatele localit\u0103\u021bi ale pistolarilor \u201eBat\u201d Masterson, W. Earp \u0219i \u201eDoc\u201d Holliday; incluz\u00e2nd nu doar asasinatele, ci \u0219i persoanele decedate ca rezultat al duelurilor sau al atacurilor amerindienilor \u2013 adic\u0103, practic, victimele unui r\u0103zboi \u2013, num\u0103r\u0103m … de la una-dou\u0103 omucideri\/an \u00een Dodge City sau Wichita p\u00e2n\u0103 la \u00een jur de zece omucideri\/an \u00een Tombstone, \u00een alte localit\u0103\u021bi ale epocii respective trec\u00e2nd ani f\u0103r\u0103 s\u0103 aib\u0103 loc vreo omucidere \u2013 a se vedea prof. em. R.R. Dykstra, The Cattle Towns<\/em>, 1968, \u0219i J. Gressinger, Southern Arizona Guide \u2013 Tombstone Boothill Graveyard: How They Lived; How They Died<\/em>, 2024) favorizeaz\u0103 Vestul \u201eS\u0103lbatic\u201d; de aceea a \u0219i atras coloni\u0219tii de pe \u00eentregul mapamond!<\/p>\n

            Precizare: numeroase crea\u021bii artistice (literare, cinematografice etc.) \u0219tiin\u021bifico-fantastice imagineaz\u0103 (cu o frecven\u021b\u0103 \u00eendeajuns de semnificativ\u0103 pentru a se fi cristalizat chiar o subspecie artistic\u0103 specializat\u0103, denumit\u0103, \u00eendeob\u0219te, \u201eNeo-Western\u201d) un \u201eVest S\u0103lbatic\u201d recreat (\u00eentr-o form\u0103 modernizat\u0103, desigur) pe alte planete \u2013 un ideal? …<\/p>\n

            [31] S-a \u00eencercat acreditarea ideii c\u0103 respectiva Republic\u0103 ar fi fost o anarhie socialist\u0103 sau comunist\u0103.<\/p>\n

            Teza este semidoct\u0103: Cospaia a fost, \u00een esen\u021b\u0103, o pia\u021b\u0103 liber\u0103, existau certe inegalit\u0103\u021bi \u00eentre cet\u0103\u021beni din punct de vedere al pozi\u021biei sociale (capii familiilor \u0219i clericii se bucurau de un deosebit respect) \u0219i al averii \u0219.a.m.d.<\/p>\n

            [32] The People Versus the Liquor Traffic: Speeches of John B. Finch, Delivered in the Prohibition Campaigns of the United States and Canada<\/em>, 1887.<\/p>\n

            [33] Spre deosebire de fumat (a se vedea deasupra), consumul de alcool nu cauzeaz\u0103 v\u0103t\u0103m\u0103ri neconsim\u021bite (posibilitatea de a dezvolta un comportament infrac\u021bional \u00een urma consumului de alcool exist\u0103, \u00eens\u0103 o societate liber\u0103 nu va pedepsi niciodat\u0103 un comportament infrac\u021bional … ipotetic; odat\u0103 asemenea comportament concretizat, va urma o pedeaps\u0103, desigur \u2013 \u00eens\u0103 nu pentru consumul de alcool, ci pentru comportamentul ulterior propriu-zis).<\/p>\n

            [34] \u00cen aceea\u0219i ordine de idei, a se vedea \u0219i teoriile economiei politice liberale a Fran\u021bei secolului al XVIII-lea (cu ample ecouri peste Ocean, au influen\u021bat decisiv \u2013 \u0219i sub multiple aspecte \u2013 dezvoltarea democra\u021biei americane):<\/p>\n

            \u2013 \u201ePour gouverner mieux, il faudroit gouverner moins.<\/strong> (…) Laisser faire, telle devrait \u00eatre la devise de toute puissance publique, depuis que le monde est civilis\u00e9.<\/strong> (…) Laissez faire, morbleu! laissez faire!\u201d (R.L. de V. de P., marchiz d’Argenson, M\u00e9moires et journal in\u00e9dit du marquis d’Argenson, ministre des affaires \u00e9trang\u00e8res sous Louis XV. Tome V<\/em>, 1858 [publicare postum\u0103, autorul deced\u00e2nd \u00een 1757]; s.n. O.C.);<\/p>\n

            <\/p>\n

            [Marchizul d’Argenson]<\/p>\n

            \u2013 \u201eM. de Gournay concluait que lorsque l\u2019int\u00e9r\u00eat des particuliers est pr\u00e9cis\u00e9ment le m\u00eame que l\u2019int\u00e9r\u00eat g\u00e9n\u00e9ral, ce qu\u2019on peut faire de mieux est de laisser chaque homme libre de faire ce qu\u2019il veut<\/strong>\u201d (R.J. Turgot, baron de l’A., \u00c9loge de Vincent de Gournay<\/em>, 1759; s.n. O.C.)\/\u201eIl[J.C.M.V., marchiz de Gournay, d. 1759] en tira cet axiome: Laissez faire et laissez passer<\/strong>\u201d (P.S. du Pont de Nemours, Sur les \u00e9conomistes<\/em> \u2013 \u00een \u0152uvres de Mr. Turgot, ministre d\u2019\u00c9tat, pr\u00e9c\u00e9d\u00e9es et accompagn\u00e9es de m\u00e9moires et de notes sur sa vie, son administration et ses ouvrages. Tome III, <\/em>1808; s.n. O.C.);<\/p>\n

            \u2013 \u201eInstruits par l\u2019exp\u00e9rience<\/strong>, comme nous le sommes, que trop gouverner est le plus grand danger des gouvernements<\/strong> (…)\u201d (H.G.R., conte de Mirabeau, \u00een Archives parlamentaires de 1787 a 1860<\/em>. Recueil complet des d\u00e9bats l\u00e9gislatifs et politiques des Chambres fran\u00e7aises. Tome XX. Du 23 octobre au 26 novembre 1790<\/em>).<\/p>\n

            <\/p>\n

            [Mirabeau]<\/p>\n

            Precizare: un exemplu de Libertate nu absolut\u0103, \u00eens\u0103 remarcabil\u0103, l-a constituit Rom\u00e2nia Postdecembrist\u0103\/-de-Tranzi\u021bie \u2013 \u00een unele domenii, Libertatea a \u00eencetat odat\u0103 cu primii pa\u0219i spre aderarea la UE; \u00een altele, s-a p\u0103strat p\u00e2n\u0103 la c\u00e2\u021biva ani dup\u0103 aderare, fie datorit\u0103 \u00eent\u00e2rzierii unor reforme, fie datorit\u0103 implement\u0103rii respectivelor reforme doar la nivel formal (\u00eentre timp, majoritatea s-au implementat \u0219i la nivel practic, cu rezultate vizibile \u2013 nu neap\u0103rat \u0219i comprehensibile \u2013 pentru toat\u0103 lumea).<\/p>\n","protected":false},"excerpt":{"rendered":"

            de Oliviu Cr\u00e2znic \u201eNoi nu vrem neocomunism, nici neolibertate[1]!\u201d \u201eMai bine golan, dec\u00e2t activist!\u201d[2] \u201eS\u0103 cad\u0103 patru-\u015fapte-trei ce \u0163ine TVR, Leg\u00e2nd \u00een lan\u0163urile ei chiar \u015fi cuvintele!\u201d[3] (Imnul golanilor [4]; s.n.) \u00a0 \u201eYou just hate freedom.\u201d (M. Mazurek, europarlamentar slovac, c\u0103tre U. von der Leyen \u0219i c\u0103tre Comisia European\u0103 [5]) \u00a0 La sf\u00e2r\u0219itul secolului al […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[1914,27],"tags":[1915,1117,636],"class_list":["post-16467","post","type-post","status-publish","format-standard","hentry","category-egophobia-91","category-filosofie","tag-egophobia-91","tag-filosofie","tag-oliviu-craznic"],"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p6DakB-4hB","jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/16467","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=16467"}],"version-history":[{"count":2,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/16467\/revisions"}],"predecessor-version":[{"id":16469,"href":"https:\/\/egophobia.ro\/index.php?rest_route=\/wp\/v2\/posts\/16467\/revisions\/16469"}],"wp:attachment":[{"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=16467"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=16467"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/egophobia.ro\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=16467"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}