Economic democracy

6. A Guild-Based, Non-Exploitative Economy with Social Goals and Free

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Rejecting Profit-Driven Capitalism for Solidarity §

Deluism is predicated on the dissolution of the profit motive inherent in capitalism, with the objective of establishing an economic paradigm that is founded on solidarity and social need. In contradistinction to a system that prioritises private gain, a Deluist economy is founded on cooperation and mutual aid. Within the neoliberal paradigm, characterised by the principles of capitalism and competitive individualism, the concept of 'the other' is frequently regarded as an impediment to the pursuit of personal gain. Conversely, Deluism posits that the wellbeing of each individual is inextricably linked to that of the collective. The principle of profit is eschewed in this vision, with production and exchange being organised "without exploitation or profit motives". Instead, emphasis is placed on care, equity and community benefit. The capitalist ethic of greed-is-good is rejected; in its stead rises an ethic of all-forone and one-for-all, aiming to replace competition with economic solidarity. §

In the context of Deluism, the primary focus of economic activities is on achieving social objectives, rather than the converse. The prevailing paradigm, in which human needs are subordinated to the pursuit of corporate profit, and in which workers and the environment are often sacrificed for the benefit of shareholders, is set to be replaced by a new model. The manifesto contends that the capitalist profit system is inherently prone to exploitative and divisive practices, as it incentivises entities to prioritise cost-cutting measures over human welfare, propelling relentless accumulation of wealth and its subsequent concentration in the hands of a select few. Deluism cannot accept such a system. The objective of the initiative is to establish economic arrangements that benefit all participants, thereby ensuring that community prosperity, as opposed to private profit, is recognised as the primary measure of success. In a solidarity-based economy, neighbours and guild members share skills and resources freely, helping each other meet needs "without exploitation" and absent the tyranny of the profit motive. The fundamental principle of the economic order is the prioritisation of people over profit. §

Philosophical Foundations: Socialist, Cooperative, and Guild Traditions §

The Deluist economic vision is deeply rooted in a rich lineage of socialist, anarchist, and cooperative thought that has long sought an economy of the people, by the people, and for the people. Throughout history, radical and reformist groups have conceptualised alternative economic structures, such as guilds and communes, as a response to the perceived injustices inherent in capitalist systems. §

Early Socialist Thought: In the early 19th century, Robert Owen, a pioneering thinker, advanced the concept of self-sustaining cooperative villages, communities characterised by shared ownership and labour that functioned without the need for a coercive state. This vision can be seen as a precursor to the Deluism guild communes, which emerged as a result of the ideas put forward by Owen and his contemporaries. Concurrently, Pierre-Joseph Proudhon propounded a doctrine of mutualism, delineating a "cooperative market economy" comprising worker associations that exchanged goods and services in an equitable manner without the pursuit of profit. The early socialists shared a common objective of collective worker empowerment, thereby laying the foundation for a guild-based economic model. §

A Marxist critique is presented, along with a proposed vision for the future. As Marx articulated, "Workers of all lands, unite!" Marx's critique of capitalism is fundamental to Deluism's philosophical underpinnings. Marx's condemnation of capitalism as an inherently exploitative and alienating system is well-documented. In Marx's view, this system is characterised by the estrangement of labour and the accumulation of wealth by a ruling class. He conceptualised socialism as a domain of autonomous and collaborative producers, no longer engaged in competitive labour markets, but instead working in concert to organise production for the collective good. According to Marx, this would entail the rational regulation of production in accordance with a common plan, thus eliminating anarchy in the market. Deluism is predicated on this theoretical foundation: namely, that the economy must be a democratically planned association in which workers collectively determine the utilisation of the surplus they create. §

The influence of anarchists and guild socialists is evident in this context. Anarchist philosophers such as Mikhail Bakunin and Peter Kropotkin advanced the concept of stateless socialism, emphasising the value of voluntary federations of workplaces and communities. Kropotkin, in particular, provided an ethical and scientific foundation for an economy of mutual aid. In his seminal work, Mutual Aid (1897), he demonstrated that cooperation, rather than ruthless competition, is a potent force in both nature and society. He argued that the groups that thrive are those that practise solidarity and provide mutual support. In his seminal work The Conquest of Bread, he asserted that the well-being of all is not merely a utopian ideal, but a tangible possibility. It is possible, given modern productive capacity. Kropotkin's belief that free cooperation can yield abundance and his insistence that no authority is needed to organise economic life have had a profound influence on Deluism. Similarly, the Guild Socialists of early 20th-century Britain (such as G.D.H. Cole and Samuel Hobson) directly inspired Principle 6. They envisioned industries to be run by democratic guilds of workers, rather than capitalist owners, with the state only as a coordinator if needed. §

A contemporary exploration of cooperative economic principles. Contemporary thinkers and economists have revived and expanded these ideas for the 21st century. For instance, proponents of a Participatory Economy, such as Michael Albert and Robin Hahnel, advocate a model that is characterised by the absence of private shareholders or markets, and the absence of top-down central planning. In this model, productive resources are collectively owned, with workplaces being self-managed through democratic councils. These councils, representing both workers and the community, are interconnected through bottom-up federations, facilitating a cooperative economic planning process. This vision is redolent of the Deluist perspective, insofar as it substantiates the hypothesis that democratic ownership and planning have the capacity to supersede both the profit motive and state bureaucracy. In a similar manner, contemporary cooperative movements and solidarity economy networks emphasise principles of people-over-profits, communal ownership and workplace democracy. Deluism is a philosophy that has been developed over the course of two centuries of socialist and anarchist thought, and which calls for an economy that liberates rather than enslaves. §

Guilds, Collectives, and Cooperative Economies §

Contrary to the notion of a utopian abstraction, the principles of a guild-based, nonexploitative economy have real historical precedents. Throughout history, various societies and movements have implemented elements of economic solidarity, shared ownership, and worker self-management, thereby demonstrating the feasibility of such concepts. §

The following essay will explore the economic solidarity of medieval guilds in pre-capitalist Europe. It will argue that guilds were organisations that united craftsmen and merchants into associations for mutual aid, fair practice, and collective governance of their trades. This was long before modern capitalism. A guild could be considered as a form of professional networking, but it also functioned as a community institution that protected its members and upheld standards. Medieval craft guilds were integral to the economic and social structure of the time. The organisation established quality standards for goods, regulated prices so that no member could undercut the others, and provided support when members encountered difficulties. The master, the journeyman and the apprentice were bound by oaths of loyalty and a shared calling. By determining their own working conditions and training new generations, guilds gave workers a measure of control and dignity that was largely absent under later industrial capitalism. It is evident that medieval guilds were subject to certain limitations; they operated within the confines of feudal hierarchies and frequently exhibited exclusive characteristics. Nevertheless, their existence serves as a testament to the capacity for collective labour organisation. It was demonstrated that economic activity could be governed by solidarity and tradition as opposed to raw profit. Deluism is predicated on the guild principle that work should be dignified, cooperative and rooted in community, rather than a brutal contest of each against each. §

We can examine the Spanish Anarchist Collectives of the 1930s, focusing on the period from 1936 to 1937. The focus of this study will be to analyse the practice of Workers' Self-Management in action. It is submitted that the most dramatic example of a guild-like, non-exploitative economy in practice was the Spanish Revolution during the Civil War. In 1936, as fascism threatened Spain, the working class and agricultural labourers, led by anarcho-syndicalist unions (CNT-FAI), seized control of farms, factories, and public services and operated them collectively. It has been argued that this was "arguably the 20th century's greatest experiment in economic democracy". In Catalonia and Aragon, approximately 18,000 enterprises – representing nearly all industries in Catalonia – and some 1,700 villages were collectivized in a matter of weeks. The factories continued to operate, albeit now under the management of workers' committees, while the land was cultivated by communal peasant cooperatives. For a concise and noteworthy period, the administration of the economy was in the hands of "ordinary people – not capitalists or bureaucrats" (Wortel-London, 2023). The introduction of egalitarian principles concerning the distribution of food and resources, the establishment of supply chains through federations of collectives, and the demonstration of the capacity of workers to manage complex industries autonomously were pivotal. This social revolution was not without its challenges, as evidenced by the eruption of debates surrounding coordination, autonomy, and equity between collectives. Ultimately, the revolution was suppressed by the prevailing war conditions and the presence of political opposition. However, the Spanish anarchist collectives provide a compelling case study, demonstrating the viability of worker-run guilds as a viable alternative to capitalist ownership. Furthermore, the concept of production for use, whether in a war context or for the sustenance of the populace, has the potential to supersede the focus on profit-driven production. The achievements of the Soviet Union, including the increase in productivity on many collectivised farms, the elimination of unemployment in collectivised cities, and the promotion of egalitarian fraternity among workers, continue to resonate with Deluists as a tangible historical validation of Principle 6. §

The Mondragón Cooperative Movement – Modern Guilds in the Market: The Mondragón Corporation, a federation of cooperatives, has been identified as a significant contemporary antecedent to Delucism's economic model. This corporation is located in the Basque region of Spain, where it has been observed to thrive. The Mondragón cooperative was established in 1956 by a Catholic priest, and it underwent significant growth from its inception as a small worker-owned workshop to become a substantial network of worker cooperatives. These cooperatives encompass a wide range of sectors, including industrial manufacturing, finance, retail, education, and more. In the contemporary era, Mondragón constitutes a "voluntary association" encompassing approximately 95 autonomous cooperatives, which collectively employ approximately 80,000 individuals. The entity in question operates factories and businesses on a global scale, yet it radically differs from a conventional company in that it has no external shareholders and capital has no vote – only the workers do. Each cooperative is governed by its members on a one-member-one-vote basis, with democratic assemblies responsible for electing management and determining major policies. The pursuit of profit is secondary to the fulfilment of social objectives. In periods of prosperity, members of the cooperative share in the financial rewards. Conversely, during challenging times, cooperatives provide mutual support by redistributing financial resources and personnel, thereby preventing the occurrence of layoffs. It is important to note that Mondragón effectively limits income inequality within each enterprise – the highest-paid manager is capped at a maximum salary that is no more than six times the lowest-paid worker's salary. This is a significant improvement over the wide pay gaps, which can be dozens or hundreds to one, often observed in capitalist corporations. This built-in equity mechanism has been demonstrated to contribute to the maintenance of broadly distributed wealth and decisionmaking, thereby hindering the emergence of a capitalist elite. Collaboration replaces competition among the Mondragón co-ops: if one cooperative is experiencing difficulties, others may voluntarily reduce work hours or pay to help save jobs. Following seven decades of "creative destruction" in global markets, Mondragón stands as a living testament to the efficacy, innovation, and resilience of worker-run enterprises. The Mondragón co-ops are engaged in a wide range of economic activities, including the production of appliances, automotive components, and sophisticated industrial machinery. They also possess research and development centres, a university, financial institutions, and supermarket chains. With an annual revenue in excess of €11 billion and a portfolio of hundreds of patents, Mondragón competes successfully on a global scale without engaging in the exploitation of labour. To Deluists, Mondragón's actions demonstrate the capacity for the guild principle to thrive within a market environment, thereby foreshadowing a future where such cooperatives become the prevailing norm rather than the exception. §

Now we will examine the period of Yugoslav Self-Management, which lasted from 1950 to 1990. The focus will be on the nation of worker-run enterprises that was established during this time. In a broader context, the former Socialist Federal Republic of Yugoslavia sought to initiate a pioneering experiment in guild-based economics at the national level. Following the ideological schism with Stalin in 1948, the Socialist Federal Republic of Yugoslavia under Josip Broz Tito proceeded to implement a system of "socialist self-management", whereby the control of enterprises was transferred from the state to the workers themselves. The system was established by law in 1950 and remained in effect until the early 1990s. In the context of Yugoslavia, the ownership of factories and businesses was typically held collectively by the entire society, a concept referred to as 'social ownership'. However, the governance of these entities was entrusted to elected Workers' Councils within each individual workplace, thereby ensuring a democratic and participatory management structure. The objective was to establish a third alternative between Western capitalism and Eastern bloc central planning: neither private profiteers nor state bureaucrats would dictate economic policy, but rather, the workers collectively would "self-manage" production. The workers of each enterprise were responsible for determining production plans, investment decisions, the distribution of profits, and hiring practices, within the context of a marketsocialist economy. The concept of profit was acknowledged, yet it was regarded as social property that ought to be reinvested or distributed among the workers, as opposed to being appropriated by the owners. The Yugoslavian economic model demonstrated both the potential and the difficulties of implementing economic democracy. It has been demonstrated that large-scale industries – ranging from mining and steel mills to academic institutions – can be managed by worker councils over extended periods. The country experienced periods of robust growth and higher living standards than many Soviet-style economies, suggesting that decentralised decision-making energised productivity and innovation at the firm level. Conversely, the Yugoslav experiment encountered challenges, with enterprises at times engaging in competition that resulted in regional disparities, and the absence of a comprehensive plan giving rise to inefficiencies. The system was ultimately unravelled by geopolitical and debt crises in the 1980s. Nevertheless, the Yugoslav experiment in selfmanagement remains a noteworthy historical precedent. It is evident that the institution of these elements was pivotal in the establishment of Deluism. Workers' control, social ownership of the means of production, and an attempt at democratic planning, as an alternative to both capitalist markets and statist command economies, are all intrinsic to the Deluism doctrine. Deluism derives lessons from these antecedents – their triumphs and errors alike – to delineate the trajectory towards a contemporary guild-based commons. §

The Deluist Critique of Capitalism: Inequality, Exploitation, Alienation §

At its core, Deluism can be understood as a form of revolutionary humanism, and its critique of capitalism is uncompromising. The rejection of capitalism is not merely an abstract ideal; rather, it is a concrete response to the harms it inflicts on humanity and the planet. Deluists concur with the long-standing tradition of social critics who assert that profit-driven markets inherently foster inequality, exploitation, and alienation on a vast scale. §

Within a capitalist system, there is a pronounced concentration of wealth and power. A select group of proprietors collectively possess the means of production, while the majority of the population is compelled to sell their labour in order to subsist. This system has been identified as "inherently exploitative" and as a major contributor to the creation of significant economic inequality, a conclusion that has been reached by mainstream analyses. The labour of many is expropriated to enrich the few – capitalists pay workers less than the value of what they produce, thereby extracting profit (Marx's surplus value) through this process of exploitation. It is important to note that inequality should not be viewed as a mere bug, but rather as an integral feature. Over time, individuals in possession of capital accumulate greater wealth, while those lacking this asset remain dependent. The result is a society characterised by significant material abundance, alongside scarcity and poverty for those excluded from wealth. Deluism regards this as morally obscene and socially corrosive. It is evident that extreme inequality has a detrimental effect on social cohesion and the very concept of democracy. The existence of a dual economy, characterised by the presence of billionaires on one hand and beggars on the other, represents a fundamental contradiction with the principles of solidarity and justice espoused by the Deluist movement. §

Capitalism is not only exploitative; it is also alienating. As Marx observed, it transforms the very conditions of human life (work, creativity, community) into sources of estrangement. In a capitalist economic system, workers are characterised by a sense of alienation from several key aspects of their professional lives. Firstly, they are separated from the direct control of their own work, which is instead overseen by an external entity. Secondly, they are disconnected from the final products of their labour, which are owned by the employer and subsequently sold to generate profit. Thirdly, workers find themselves in a state of perpetual competition with their peers, or subjected to hierarchical structures that dictate specific roles and responsibilities. Lastly, workers are often deprived of their own human potential, which is hindered by the constraints imposed by the system. The Deluist manifesto identifies this as a key issue, asserting that a profit-driven economy dehumanises individuals, deeming them to be merely components of a mechanised system, valued exclusively for their capacity to generate profit. The aforementioned standpoint treats human lives as commodities, categorised as 'labor resources', thereby devoid of their inherent significance. The average person has minimal agency in the production process, resulting in a sense of powerlessness and social isolation. The pursuit of profit through production engenders a state of alienation, whereby the creative energies of the worker are directed towards objectives that do not align with their personal aspirations, resulting in a state of spiritual desolation in the context of material abundance. Conversely, Deluism posits that production should be oriented towards human utilisation and development, thereby facilitating the re-establishment of a symbiotic relationship between labour and its fruits. §

Moreover, proponents of the Deluist school of thought posit that capitalist markets are characterised by an absence of system and are oblivious to the social ramifications engendered by economic activities. The production of goods and services is driven by the pursuit of profit, rather than the needs of society. It is evident that the pursuit of profit can hinder the provision of essential services, such as affordable housing, public health, and education, if industries such as fossil fuels, luxury goods, and military arms experience a period of growth and prosperity. This perverse logic gives rise to economic instability, characterised by periods of growth followed by decline, and crises, as well as significant levels of waste and inefficiency. As Kropotkin noted, even in the 19th century, capitalism routinely limited production in order to maintain high prices, thereby resulting in the destruction of food and goods, whilst members of society were compelled to go without. Deluism posits that the so-called "efficiency" of the free market is a fallacy. The system is deemed inefficient as it leaves willing workers idle while real needs remain unfulfilled. Critiques of capitalism which have gained prominence have expressed a similar perspective, characterising the economic system as "unstable [and] unsustainable," and susceptible to periodic breakdown and crisis. The "grow-or-die" imperative inherent in the capitalist economic model has been demonstrated to incentivise the reckless plunder of natural and human resources. §

Indeed, the environmental indictment of capitalism has become especially urgent. A system oriented towards infinite growth and short-term profit is inherently incompatible with the ecological limits of a finite planet. Capitalism has been criticised for its impact on the environment, with accusations that it is responsible for the depletion of resources, climate change, biodiversity loss, and ongoing pollution in the pursuit of profit. As one commentator succinctly summarised, the pursuit of profit and the imperative for perpetual growth are inherently incongruent with the principles of sustainable environmental practices. Deluism has been influenced by this critique, and asserts that humanity can only avert a climate catastrophe and heal the earth by transcending the capitalist mode of production. The Deluist economy, with its orientation towards social use and democratic deliberation, would prioritise ecological balance and long-term well-being. This is in contrast to a system fixated on quarterly earnings, which is incapable of achieving such a goal. §

In summary, the philosophy of Deluism criticises the consequences of capitalism, which have resulted in a global economic structure that benefits a small minority of the population whilst creating widespread economic hardship for the majority. Furthermore, Deluism highlights the fact that employment can often be a source of personal misery rather than personal fulfilment. Finally, the philosophy criticises the way in which the natural world is regarded as being of lesser importance than the pursuit of profit. The moral and material failure of capitalism is the impetus for Principle 6. A Deluist economy must eliminate exploitation (the abolition of wage slavery), overcome alienation (workers assuming control of their work) and address the significant inequalities (the distribution of wealth more equitably) – thus establishing a rational and humane economy for all, in place of the chaotic profit system. §

The Guild-Based Model: Production for Use, Shared Ownership, and EconomicEquality §

The functionality of the Deluist alternative is therefore of particular interest. As outlined in Principal 6, the fundamental principles of a guild-based, non-exploitative economy are to be established, with governance being overseen by the principles of solidarity and free development. The model is founded on four fundamental pillars: the establishment of workerrun guilds, the prioritisation of production for utilisation over profit, the adoption of shared or common ownership of resources, and the implementation of democratically determined goals with limitations on inequality. §

Worker-Run Guilds: §

The fundamental economic units of the Deluist economy are guilds, which are defined as associations of workers and producers in a specific trade, industry, or service. These guilds can be considered as the modern equivalent of both a democratic workplace cooperative and a professional association. In the context of the aforementioned economic model, it is observed that each enterprise or local workplace is collectively owned and self-governed by its workers. Furthermore, it is noted that all those engaged in a given sector form a guild with the purpose of coordinating their activities. This suggests that there is an absence of capitalist proprietors or external shareholders who exercise control over production decisions; rather, the individuals engaged in the production process hold decision-making authority. As the Guild Socialists advocated over a century ago, industries would be organised into guilds under the democratic control of their workers (often through trade unions or councils). The means of production, including factories, machines, land, and tools, are collectively owned and utilised for the benefit of all members of society, as opposed to being privately owned for profit. In the context of Deluism, guilds function as autonomous economic entities, characterised by their capacity for self-governance. These entities are responsible for the establishment of policies pertaining to the workplace, the terms and conditions of labour, and the formulation of production plans. The decision-making processes within guilds are characterised by inclusivity, ensuring that all relevant stakeholders are engaged in the decision-making process. In instances where the presence of managers or coordinators is deemed necessary, these individuals are elected by the workers and are accountable to them, rather than being hired by the owners. This structure is designed to prevent exploitation, with workers collectively owning the enterprise and ensuring that no individual or entity is able to extract surplus value for their own benefit. The concept of the "full fruits of labour" is a fundamental principle in the economic structure of the guild and the community. This principle dictates that each individual is entitled to the full benefits of their labour, either through their own efforts or through the collective decisions of the guild and the community. The guild model is predicated on the dissolution of the societal dichotomy between employers and employees, between capitalists and workers – all becoming worker-members, on an equal footing. §

Production for Use, Not for Profit: §

In a Deluist economy, the fundamental question guiding production is not "what is the highest return on investment?" but rather, "what are the needs and desires of the populace?" The socialist principle of "production for use" has been proposed as a replacement for the capitalist principle of "production for exchange/profit". This signifies that the production of goods and services is undertaken with the explicit purpose of addressing human needs and fostering well-being, as opposed to being a conduit for financial gain within a market economy. The principle of use-value is considered to be of greater importance than that of exchange-value. The fundamental purpose of factories is to produce footwear for the general population, not to maximize profits or market share for a shoe company. It is an irrefutable fact that the primary function of agricultural enterprises is to produce foodstuffs that are both nutritious and affordable for the community. The secondary function, if indeed it can be considered as such, is to influence the price of grain futures on commodity exchanges. It is important to note that the concept of "production for use" does not signify a deficiency in efficiency or progress. Rather, it underscores the notion that efficiency is evaluated from a human perspective, focusing on the fulfilment of needs with a minimum of waste, as opposed to being solely focused on profit margins. According to the principles of classical socialist theory, this criterion is indicative of a genuine socialist economy, whereby the "direct measure of utility and human need" functions as the primary guiding principle for production, superseding the abstractions of price and capital accumulation (see: en.wikipedia.org). In the context of Deluism, the economic framework is meticulously designed to ensure the provision of an adequate standard of living for all members of society. Decisions regarding the production of goods and services, the quantity to be produced, and the methods to be employed, are made with consideration for social usefulness and sustainability. Since the production of this commodity is intended for utilisation, it can be limited or adjusted in accordance with the satisfaction of demand. There is no necessity to engage in perpetual sales of additional gadgets or to expend more oil merely to ensure the perpetuation of profits. This approach, however, does not subscribe to the compulsive pursuit of growth characteristic of capitalism. Instead, it enables a shift in focus towards qualities such as quality, durability, and sufficiency. The concept of "production for use" can be regarded as a moral-economic maxim, as it establishes a direct correlation between the act of work and the enhancement of life quality. It also curbs exploitation by virtue of the fact that no individual's labour is used for the generation of private profit, but rather for the generation of goods and services for mutual benefit. §

Shared Ownership and Commons: §

The objective of this approach is to eradicate exploitation and hierarchies. The Deluism model is predicated on the socialisation of ownership of the productive assets. This can be conceptualised as the establishment of a substantial "economic commons". In this theoretical framework, the ownership of assets such as factories, land, and software platforms is not retained by private capital, but rather, these assets become the common property of the populace. The administration of these assets is entrusted to guilds and communities. In certain instances, the guild itself may possess the title to its workshop or land on behalf of society (with workers serving as trustees); in other instances, ownership may be held by the local commune or the entire federation. However, in either scenario, ownership is not individual, and individuals are not at liberty to do as they please with it. The elimination of private ownership of the means of production is a fundamental tenet of Deluism, as it effectively eradicates the primary source of class power. The notion that a class of rentiers can subsist off the labour of others is predicated on the premise that productive wealth is held in common. This perspective aligns with the foundational tenets of historical socialist movements, exemplified by the Paris Commune and the Yugoslavian model of selfmanagement, wherein the enterprise is regarded as a collective asset belonging to the workforce and the broader community that provides support. In practice, every worker has a stake and a say in the resources and capital of their guild – they are co-owners (along with the rest of society) rather than hired hands. This shared ownership is the cornerstone of economic equality, signifying that the wealth generated by the economy is redistributed to all individuals in some form, as opposed to being accumulated by a select few. Surpluses can be utilised for the provision of public goods, reinvested for the benefit of the general populace, or distributed extensively, with the caveat that they are not siphoned off for private profit. A Deluist guild-based economy can thus be defined as a cooperative commonwealth – a great common storehouse of productive wealth from which all may draw. As posited by one contemporary formulation, "productive resources are socially owned by all under a productive commons". In such a system, concepts such as wage labour for someone else's profit become redundant; people are remunerated and recognised for their contributions, but no longer exploited. §

Democratic Planning and Social Goals: §

In contrast to the notion of market forces or technocratic elites determining the direction of the economy, Deluism advocates for democratic planning and the establishment of socially-set goals. The significance of this phenomenon is yet to be elucidated. This signifies that economic priorities – encompassing the identification of areas for development, the cessation of certain activities, and the apportionment of resources – are determined through democratic deliberation by the participants of the economy (the workers in the guilds and the members of communities). Each guild engages in autonomous deliberation, both internally and with other guilds, concerning its production targets, the necessity for contributions, and its capabilities. Communal assemblies engage in discourse on a range of issues of common concern, including infrastructure projects, the distribution of goods, environmental targets, health and education needs, and so forth. The coordination of guild and community decisions into a coherent overall plan is achieved through a system of bottom-up planning. It is important to note that this planning is decentralised and participatory, rather than being a rigid, top-down command economy. One could hypothesise that this could be conceptualised as a federated network of planning councils. Indeed, proponents of participatory economics characterise it as an interconnected system of workplace councils and neighbourhood councils negotiating production and consumption in iterative planning rounds. In Deluist practice, guild federations (groupings of all guilds in a region or all guilds of a certain type) play a key role in coordination. They compile proposals from individual guilds, help mediate between supply and demand, and ensure that the use of the productive commons is decided "efficiently, democratically, fairly and sustainably" to fulfil human needs. This process replaces both the chaos of the market (which produces booms, busts, and miseries) and the authoritarianism of central planning (which can be unresponsive or bureaucratic). There is no omnipotent central ministry that administers such directives. In contrast, planning can be considered as a social and interactive process, drawing upon the expertise of workers on the shop floor and incorporating the contributions of citizens within their respective localities. By collectively deliberating on social goals, such decisions are made, for example, to transition to renewable energy sources, to increase medical production during a pandemic, or to reduce output in a sector to mitigate environmental harm. The economy, therefore, becomes a conscious endeavour to meet human needs, rather than an autopilot machine serving capital. Democracy in economic life is defined by the principle of workers' self-governance in the administration of their workplaces and communities' self-governance in the administration of their economies. This approach provides a moral framework for the economy, orienting it towards enhancing quality of life, ensuring fundamental needs are met, and facilitating genuine, unrestricted human development. §

Limits on Wealth and Equalization: §

A non-exploitative economy must also ensure that even with shared ownership, large disparities of income or wealth do not re-emerge. Deluism has been demonstrated to incorporate mechanisms designed to restrict the concentration of wealth and to promote the principles of equality. The elimination of private profit as the primary catalyst of inequality is pivotal in this regard. Beyond this, the manifesto calls for the implementation of deliberate policies, including narrow income differentials, the sharing of surplus, and limits on accumulation. In the context of worker-run guilds, the determination of pay differentials would be conducted through democratic processes, with these disparities being maintained within reasonable limits that are indicative of skill or responsibility. The objective of this approach is to prevent the establishment of an additional class hierarchy. A compelling example of this phenomenon is provided by the pay ratio of 6:1 at Mondragón, which has been adopted as a model by Deluism. This finding suggests the possibility of the adoption of similar or even stricter norms across society, with the aim of ensuring that the contribution of any individual is not rewarded at a rate that is hundreds of times greater than that of another. Moreover, access to fundamental resources such as housing, education, and healthcare is guaranteed as a right, thereby eliminating the incentive for wealth accumulation. By design, any surplus wealth (in excess of that required for a comfortable standard of living) would be reinvested into communal coffers. The financial resources obtained from this process would be allocated towards the provision of public goods, the support of less productive guilds, or the initiation of new ventures. The establishment of such a system would serve to circumvent the formation of a rentier class. The objective of such measures is to preserve an egalitarian and classless economic structure, thereby preventing the reemergence of exploitative economic practices. It is imperative that guilds and individuals alike refrain from accumulating power over others, as this principle necessitates a constant state of vigilance to ensure the preservation of economic equality. The overarching objective is to ensure that all individuals enjoy security and prosperity, while simultaneously preventing the exercise of authority over others by those who possess significant wealth. In practical terms, this could entail the implementation of progressive taxation on any individual income exceeding a specified threshold, or the establishment of social dividends on such income, or alternatively, the cultural norm of equity embedded within guild charters. The Deluist economy is predicated on the notion of a sufficiently elevated level of equality, ensuring that all individuals possess the capacity to cultivate their abilities, in accordance with the time-honoured dictum that "the free development of each is the condition for the free development of all." §

In summary, the practical model of Deluist economy is one of cooperative guilds producing what is required, collectively owned, and guided by democratic decisions and social benefit. The economy has been consciously designed to liberate workers from exploitation, to produce use-values that enrich life, and to ensure the circulation of wealth within the community. The approach is both visionary and pragmatic in nature. It transcends the prevailing competitive and greedy system, yet is pragmatic in its reliance on established models such as cooperatives, mutual aid networks, and participatory budgeting. The synthesis of these elements elucidates the overarching objective of Principle 6: namely, the establishment of an economic system characterised by the liberation of labour, the equitable distribution of its fruits, and the primary function of production being the facilitation of human flourishing. §

Economic Democracy in Practice: Guild Decision-Making and Bottom-Up Planning §

The following inquiry is posited: what would be the modus operandi of a Deluist guild-based economy in a day-to-day context? The solution to this issue is rooted in the concept of economic democracy, which involves the extension of democratic principles to the realm of the workplace and the marketplace. The concept of democratic participation is realised through the establishment of smaller units within larger democratic structures. The Deluist model eschews both the autocracy of the capitalist firm and the bureaucracy of centralized planning, favouring instead a bottom-up, participatory approach. §

To illustrate this point, consider a single guild (for the purpose of this example, we may take the Guild of Bakers in a city). The guild's constituents, comprising bakers, millers, drivers and so forth, engaged in regular convocation to reach resolutions concerning their professional undertakings. The subjects addressed included the formulation of a blend of baked goods, the apportionment of labour, the refinement of recipes and the optimisation of working conditions and the training of novices. Each member of the guild is entitled to cast a vote and the majority or consensus of the guild members determines the outcome of any decision. Delegates or councils may be elected for the purpose of day-to-day coordination; however, these entities are accountable to the membership and may be subject to revocation. Of particular note is the democratic process by which key decisions are made, including the setting of production goals, the adoption of new technologies, and the establishment of links with other guilds. This approach exemplifies a guild-based decision-making model, whereby individuals directly involved in production have the opportunity to exercise control over the process, leveraging their experiential knowledge and creative capabilities. Furthermore, it endows labour with a renewed sense of purpose: as workers evolve into active decisionmakers, their labour becomes more than merely a means of subsistence, but a collective endeavour they contribute to shaping. §

From a macro perspective, it can be seen that each guild is not an island. It is evident that guilds engage in collaborative endeavours with one another through the medium of federations and planning networks. In the context of local guilds, the formation of a communal economic council is a notable phenomenon. The composition of such councils is indicative of the diversity inherent within local guilds, with various trades coming together to establish a unified economic body. To illustrate this point, consider the example of a town where the Bakers Guild, Farmers Guild and Builders Guild, among others, convene in a local economic assembly. In this section, cross-guild issues are discussed, including the allocation of resources (for example, grain from farmers to bakers, bricks from builders to everyone), the balancing of labour if one guild is short-handed, and the avoidance of bottlenecks or surpluses. The decisions made at this level are once again of a democratic nature, with guild delegates acting on behalf of their respective members. Furthermore, each industry may comprise a regional or national guild federation. To illustrate, all baker guilds may constitute a Federation of Bakers that facilitates the exchange of information on best practices, establishes industry-wide standards (e.g. flour quality, oven safety), and articulates collective needs (e.g. requesting additional wheat from the farmers or improved ovens from the machine guild). These federations are coordination bodies that possess no coercive authority, yet they are capable of considerable convening power. These entities can be said to embody what is termed by Deluism as "social planning without central bureaucracy". Rather than a single, top-down plan, planning is the emergent result of numerous democratic dialogues and agreements. It is through the process of iterative consultations, whereby guilds communicate their production proposals and needs, that a comprehensive economic plan is developed. The advent of modern computing and communication technology has the potential to significantly facilitate this process. For instance, the utilisation of online participatory planning platforms could enable guilds to input data and observe proposed allocations in real time. The crux of the matter is that planning is to be transparent and participatory: every guild and community is to have access to information and a say in decision-making, thus preventing the concentration of economic power. §

The question that arises is how disagreements or mismatches are resolved in the absence of a top-down authority. Deluism is predicated upon a combination of negotiation, mutual adjustment, and democratic arbitration. In instances where guilds require additional resources, they may engage in negotiations with those possessing surpluses. In the event of a conflict arising, for example, in the context of competing demands for a new factory by two regions, the resolution process may involve larger federations or congresses representing all relevant stakeholders. The proposed economic congresses, which may be convened on an annual basis, would serve as a deliberative body akin to a parliament of the economy. However, it is noteworthy that this parliament would comprise representatives from guilds and communities, as opposed to the conventional composition of politicians and CEOs. In such assemblies, plans and guidelines for the subsequent period can be deliberated and voted upon, thereby providing a forum for the democratic decision-making of broad strategic questions (e.g. the rapid reduction of carbon emissions, or the response to a novel technological opportunity). This is an illustration of economic democracy at the macro level. §

It is imperative to acknowledge that, given the economy's foundation in social objectives, innovation and adaptation emerge from the grassroots. Individuals directly involved in the production process are granted the autonomy to engage in experimentation and innovation with the objective of enhancing their competencies. Bottom-up innovation is a hallmark of guild-based economics. The prospect of efficiency improvements resulting in job losses is no longer a concern for workers, as the community provides assurances of job security or the provision of re-training opportunities. Consequently, workers are at liberty to explore optimal methods for achieving their objectives. It is reasonable to hypothesise that the adoption of a more creative approach in the workplace will be a consequence of workers assuming greater control over their professional activities. This will manifest in the form of novel techniques, suitable technologies, and the dissemination of local innovations. The hypothesis that workers who feel a sense of ownership are more invested in outcomes and often devise better solutions is supported by historical evidence. Mondragón, for instance, has flourished in part due to its emphasis on education and innovation – it established its own university and R&D labs, producing a high level of technical innovation within a cooperative framework. In a Deluist economy, the distribution of research and development would be democratised and distributed equally: each guild would possess R&D units, and guild federations would likely pool resources for significant research endeavours (for medicine, renewable energy, etc.), ensuring that innovation serves collective needs (e.g. cures for diseases or green technology) rather than merely private profit. §

Another practical aspect of economic democracy is the manner in which work and rewards are distributed. Deluism repudiates both the coerced labour inherent in capitalist systems and the notion of a centralised labour draft. Instead, the selection of one's work becomes an integral component of democratic life. Education and vocational training would be universally accessible, with individuals being guided by their aptitude and interests in selecting guilds according to their specific needs. In instances where specific occupations are deemed to be of significant importance, the community has the capacity to determine whether to offer enhanced compensation or to invest in technological solutions to enhance safety. This approach stands in contrast to the frequent practice of requiring the poorest members of society to perform these tasks, as is commonly observed in capitalist systems. Automation has been shown to have a beneficial effect on employment levels. Rather than representing a threat to employment opportunities, it can be argued that automation can act as a catalyst for reducing the amount of arduous and repetitive tasks, thereby creating more time for creative pursuits and shorter working hours. This is due to the fact that, within a guild society, the social plan provides a guarantee of income for all, thus eliminating the fear of unemployment. §

The absence of centralisation in social planning also engenders flexibility. The principle of local autonomy is upheld, thereby affording guilds and communes a considerable degree of autonomy in the organisation of labour, experimentation, and the adaptation of production to regional cultural and preferential contexts. It is important to note that a one-size-fits-all approach is not applicable in this context. Rather, coordination exists to ensure fairness and sharing, rather than to restrict the autonomy of each locale. This approach fosters a pluralism within unity, whereby different regions may specialise in distinct sectors, such as solar power generation or manufacturing, based on their geographical location and the availability of skilled labour. However, all regions benefit from the shared outcomes of this exchange, which are facilitated by the guild federations. Decisions are made at the most local level possible, and only issues that require wider input are elevated to higher levels of federation (this echoes the anarchist principle of subsidiarity). §

In practice, an individual in a Deluist economy would experience the effects of this democracy in their day-to-day existence. As a member of the workforce, they participate in guild meetings and contribute to the shaping of their professional activities. In their capacity as both consumer and community member, they engage in local assemblies, wherein they deliberate and determine the allocation of housing resources and the enhancement of public transit systems. It is recommended that society hold regular economic congresses at which major plans are explained in plain terms and feedback is solicited widely. The purpose of such congresses would be to provide a forum for discussion of key economic questions, as well as a means of soliciting feedback from the general public. The format of such congresses could be similar to that of national referenda or town-hall meetings, as opposed to the more traditional format of elections, which offer only vague political choices. Transparency would be paramount in such a scenario, with the absence of corporate secrets and monopolies resulting in the publication of data on resources and needs. This, in turn, would engender informed discussion. §

The net effect of this vibrant economic democracy is a system that is highly adaptable and resilient. The system has the capacity for autonomous rectification through democratic feedback in the event of issues arising (rather than concealing them due to concerns regarding profit loss). It has the capacity to mobilize expeditiously for shared objectives – in a manner analogous to that of wartime economies, albeit without the imposition of authoritarian controls – by virtue of the fact that individuals recognise and concur on the objectives in question. The process of economic decision-making, when inclusive of all stakeholders, has been demonstrated to engender a sense of collective responsibility and a sense of community. The guilds function not merely as production units, but as institutions of democratic education, where individuals are instructed in the art of cooperative endeavour, the practice of debate, the art of compromise, and the capacity to envision collective futures. This phenomenon, in turn, exerts a profound influence on the broader societal landscape, thereby contributing to the consolidation of democratic principles and values. §

The Deluist vision of economic democracy can be summarised as follows: the economy is to be run by the people who constitute it, through a network of guilds and councils, from the workplace to the global level. It operationalises the concepts of freedom and equality in the day-to-day functioning of production and distribution. The order is initiated from the bottom up, characterised by its organised yet not oppressive nature, its planned yet not rigid character, and its efficient yet not exploitative nature. This finding serves to substantiate the notion that order and coordination can emerge from free cooperation – a fundamental tenet of Deluism. In the absence of a singular command centre, the coordination of millions of cells within a healthy body is possible, akin to the coordination of millions of free individuals within a healthy society through democratic and mutual aid systems. Principle 6 thus provides a critique of the former system and a proposed governance model for the new order. The Guild Federation is proposed as the democratic economic parliament of a liberated society. §

A Global Vision: Federated Commons for Abundance and Sustainability §

Deluism's economic vision is global in scope. The objective is not merely to establish isolated islands of cooperation in a sea of competition; it is to effect a worldwide transformation. As outlined in Principal 6, the establishment of a federated economic commons that transcends borders is imperative. The overarching objective of such a system is to ensure the creation of abundance for all humans, whilst concomitantly restoring harmony with nature. This standpoint is underpinned by two key principles: the ethical conviction that all peoples are entitled to solidarity, and the pragmatic realisation that challenges such as inequality and the environmental crisis are of a global nature, necessitating global solutions. §

In the Deluist future, the guild federations would establish international links, forming a World Commonwealth of Guilds and Communities. In a manner analogous to the unification of workers within a nation, free associations of producers would also coalesce on an international scale. The exploitation of one nation by another, a hallmark of capitalism's imperialist phase (in which the wealthy nations enrich themselves at the expense of the poorer nations), would be brought to an end. In lieu of multinational corporations extracting resources and labour from the Global South, Deluist guilds would establish collaborative relationships with communities across the globe. The dissemination of knowledge and technology would occur in an open manner, rather than being retained behind barriers such as patents or paywalls. This approach would facilitate the establishment of a global commons of knowledge, with the potential to benefit all regions. More developed guilds would provide assistance to less developed ones with regard to training and tools, operating on the principle that an injury to one is an injury to all, and that the progress of one is the progress of all. The proposed federated global economy would seek to address the underdevelopment of regions through cooperative development efforts driven by the needs and aspirations of local communities, as opposed to the utilisation of exploitative investment practices. §

To illustrate this point, one may consider the potential for continental congresses of guilds to address issues of a continental scale, such as the management of a shared river basin or the coordination of a high-speed rail network spanning multiple nations. It is submitted that global councils may engage in deliberations on climate action, with the objective of allocating each region its fair share of renewable energy capacity. Alternatively, such councils may consider public health, with a view to coordinating the production of vaccines and medicines for universal access. The absence of profit as a motivating factor ensures that wealthy regions possess no incentive to withhold life-saving resources from others. The prevailing ethical framework of solidarity naturally ensures the flow of surplus wealth and capacity to areas where it is most required. In this sense, the Deluist economy can be said to embody the motto "from each according to ability, to each according to need" on a planetary scale. §

A federated global commons approach entails the recognition of the Earth's bounty – encompassing land, water, minerals and forests – as the common heritage of humanity, necessitating its prudent stewardship as opposed to its privatisation or squandering. In a similar manner to the way in which Deluism socialises national resources, it would also socialise global resources. For instance, the open oceans, the atmosphere, Antarctica, and even outer space are currently subject to minimal or no governance, often becoming sites of environmental degradation or the exploitation of natural resources by corporate entities. In accordance with a Deluist directive, these would be subject to democratic global governance by the Federated Commons. The establishment of regulatory frameworks for the sustainable and equitable utilisation of global commons, such as oceans and climate, is to be initiated by international guild bodies and assemblies of communities. It is evident that no corporation would be able to undertake the extraction of rare minerals from the seabed without the approval and oversight of the global community. Such approval would be necessary to ensure minimal ecological impact and fair distribution of benefits. Sustainability is a core social goal in Deluism, and at the global level this is crucial: the economy must operate within the planet's ecological limits. The elimination of the drive for endless growth engenders a paradigm shift, allowing for the planning of long-term strategies and the prioritisation of ecosystem health. §

Deluism is predicated on the notion of a world of abundance, which is to be realised through cooperation. The term 'abundance' is not synonymous with endless consumerism or wasteful luxury for a select few; rather, it signifies material sufficiency and comfort for all, the eradication of poverty, and the reduction of the working day so that individuals have sufficient free time for cultural, intellectual, and personal growth. In light of contemporary technological capabilities and productive capacity, the feasibility of this objective is well within reach. As Kropotkin observed, even with 19th-century industry, society could easily meet everyone's basic needs if production were organised for that purpose. In the 21st century, the potential for abundance is even greater, yet this is not realised due to the misallocation of resources in capitalism. This is evidenced by the fact that billions are spent on arms or luxury goods for a few, while billions of people lack necessities. The pooling of knowledge and resources on a global scale is a prerequisite for the elimination of material scarcity of essentials. It is asserted that hunger, homelessness and preventable disease can be eradicated through deliberate action, rather than as a consequence of charitable aid or technocratic development, but rather as an inherent outcome of the new economy. Regions that are abundant in a specific resource (for example, regions with abundant sunshine for solar energy, or regions with fertile land for crop production) will produce in abundance and share with others; in return, they receive what others can provide. This cooperative interdependence engenders a world of shared plenty. Furthermore, it has been demonstrated that the process of identifying common ground and establishing a shared purpose can serve to dismantle prejudices and resolve conflicts. The act of perceiving oneself as part of a unified civilizational undertaking has been shown to result in a decline in nationalist and ethnic animosities. The Deluist economic federation would thus serve to strengthen global peace, rendering the use of force for the acquisition of resources or markets an anachronistic practice. §

The global vision is founded on two complementary pillars: sustainability and innovation. In light of the prevailing environmental crises, including climate change, biodiversity loss, and pollution at crisis levels, it is imperative that any responsible economic model integrates ecological considerations at its core. Deluism proposes a strategy of meticulous planning for production and consumption, underpinned by ecological rationality. The termination of the growth mandate of capitalism is a prerequisite for the establishment of a steady-state or regenerative economy – one that meets human needs at a high standard of living while restoring environmental health. The guilds would internalise environmental costs instead of externalising them: each guild has a duty to minimise its ecological footprint and is accountable to the community for any environmental harm. Large-scale decisions, such as the phase-out of fossil fuels, would be made collectively with an understanding that short-term sacrifices (e.g. retraining workers from oil guilds to renewable energy guilds) would be outweighed by long-term gains (a livable planet and green jobs for all). As communities are the primary decision-makers, it can be anticipated that a robust inclination towards preventive and precautionary measures will prevail. In contrast to the actions of corporations, which frequently engage in practices like contaminating their own water sources to increase exports, communities would not do so, as it contravenes their values and priorities. The incentive structure of Deluism is conducive to sustainability: when individuals collectively own their environment, they are significantly less likely to destroy it than when it is owned by distant shareholders who are primarily focused on profit maximisation. §

In practice, a global federated economy might implement a carbon budget or resource quotas through democratic agreement. For example, the world community might decide upon the maximum amount of fish that can be fished from the oceans or the maximum amount of carbon that can be emitted. Guilds would then incorporate these limits into their plans, adjusting techniques and outputs accordingly. Richer, more industrialised regions are likely to experience a significant reduction in throughput (while maintaining quality of life via efficiency and altered consumption patterns), whereas poorer regions may increase resource use in order to achieve a satisfactory living standard. A sustainable level for all is thus achieved by finding a middle ground. The fundamental principle underpinning this approach is the concept of shared sacrifice and shared benefit, which contrasts with the traditional approach of the affluent reducing their expenditure only after a period of indulgence. §

From a cultural perspective, the global vision of Deluism is predicated on the celebration of unity in diversity. This concept is not one of a uniform, monochrome world; rather, it is a "world where many worlds fit," as the Zapatistas have termed it. Local cultures, traditions, and innovations are poised to flourish, with the potential to thrive in a manner that has not been observed previously, liberated from the constraints imposed by homogenising market pressures. It is acknowledged that a guild in one region may adopt a markedly divergent style or approach in comparison to its counterpart in another region. This diversity is embraced, provided that both adhere to the fundamental principles of solidarity and non-exploitation. It is evident that communities would engage in the exchange of goods, as well as culture, ideas, and people, through the mediums of travel and dialogue. This process would serve to enrich the global commons. The fundamental responsibility of the federation is to ensure the peaceful and equitable facilitation of these exchanges. §

In a Deluist world economy, the principle of inclusivity is paramount, with no individuals or regions being left behind. The abolition of exploitation is a universal principle that applies across different societies and nations. In the context of colonialism and economic inequality, the division of nations into "developed" and "underdeveloped" categories has been identified as a significant cause of division. The knowledge, resources, and productive power of humanity are mobilised to elevate all communities to a standard of living that respects their local ways of life. Reflect upon the immense human potential that is unleashed when a child in a formerly impoverished nation is now able to access education, nutrition, and the internet – what innovations and contributions might arise from this that will benefit all of humanity? Deluism hypothesises that untapped genius and creativity lie dormant beneath the inequalities of capitalism, and that by unleashing them, we can address problems that currently appear intractable. §

The global federated commons can be regarded as a response to the existential crises of our time. It is evident that phenomena such as climate change, pandemics and financial meltdowns are not constrained by geographical boundaries. The most effective solution to this issue is a cooperative global approach. Capitalism, by its very nature, engenders a state of perpetual discord between nations and companies, thereby impeding the establishment of cohesive responses (as evidenced by the disorganised reactions to climate change or the pandemic caused by the SARS-CoV-2 virus). Conversely, a Deluist world has the potential to function as a unified human family with a high degree of efficiency. In the event of the emergence of a new virus, the Medical Guilds worldwide are required to share data immediately. A plan is then formulated on a rapid basis to produce and distribute treatments to all, with no patents holding things up. Workers in all necessary sectors are then required to pivot to respond. In the event of a natural disaster affecting a region, the remainder of the federation provides assistance not as an act of charity but as a matter of duty and solidarity – akin to the way in which we tend to a wounded part of our own body. The vision is of humanity finally acting as a conscious collective entity, taking its fate into its own hands, guided by the principles of free development and mutual care. §

In summary, the global vision set out in Principle 6 is both bold and transformative. It is a world in which the economy is a commons managed by guilds of free workers, in which production serves all people's needs and stays within ecological bounds, and in which solidarity extends to every corner of the globe. This concept encapsulates the economic dimension of a liberated world, complementing the political dimension of no tyrannies and the personal dimension of freedom of thought and culture. In this world, the concept of abundance is realised without the exploitation of individuals, and sustainability is achieved without the compromise of human dignity. This concept has been a long-standing aspiration, dating back to antiquity, that technological advancement and collective endeavour would enable humanity to transcend the constraints of necessity and class division, thereby ushering in an era of shared prosperity and peace. This is the Deluist economic commonwealth, the material base for the true free development of each and all. §

To conclude, we distill Principle 6 into a few doctrinal aphorisms – concise maxims that capture the spirit of a guild-based, non-exploitative economy: §

“Production for use, not for profit.” §

“Those who work decide; those who decide work.” §

“All wealth is a common wealth.” §

“No masters, no slaves – only guilds of free equals.” §

“People and planet over profit and property.” §

“Solidarity in economics, as in all things, is freedom.” §