The forces of magnetic attraction between minds

Getting rid of the attraction of suicide

Will the disease be incurable then, with no hope of recovery? It is possible to believe that. First of all, since among all the groups whose beneficial effect on suicide we have previously proven (the political, religious, family, etc.), there is no group that seems to us capable of providing an effective medicine for the disease. But we have shown that if religion, family, and homeland protect against selfish suicide, then we should not look for the reason for this protection in the specific nature of the feelings that each of these groups arouses, but they all owe their virtue to the general fact that they are integrated groups, and it will not be It has such a virtue only within the scope in which there are truly integrated groups, that is, without excess on this side, or on the other side. There is then another, completely different group that can have the same effect, as long as enjoy

With the same cohesion, integration, and situation, there is another group outside the religious, familial, and political community that has not, until now, been a subject of discussion. That is, the group formed by all workers uniting in the same craft, or by all cooperatives in the same profession. This is the craft group or craft sect.

That this group is worthy of playing this role is what is evident from its definition. As long as it is composed of individuals engaged in the same work, whose interests are mutually reinforcing or even merging, there is no more suitable soil for the formation of social ideas and feelings. The similarity in origin, culture and interests makes professional activity the richest material of shared life. Moreover, since the craft sect has shown in the past that it was capable of forming a collective character, jealous, even extravagant, of its independence and of its authority over its members, it is not doubtful that it can represent for them a moral middle ground. There is no reason why the interest of the craft union should not acquire in the eyes of the workers that respectable character and that superiority which the social interest always enjoys over the private interests within a solid group of formation. On the other hand, the craft community has a triple privilege over other groups, in that the sovereignty it exercises extends at all moments, in all places, to the greatest part of the workers’ lives. This does not mean that it exercises it on individuals intermittently, similar to a political group, but it is in constant contact with them, because the function of which it is its representative and spokesman, and which individuals cooperate in performing, remains in constant operation. It follows the workers everywhere, wherever they go, and wherever they go, which is something that the family cannot do. Whatever position they are in, they find it surrounding them, reminding them of their duties, and supporting them when needed. Finally, in the literal life, because it covers life in its entirety, the effect of the literal union appears in all the details of our interests, which are thus directed towards a collective direction. Thus, this union has everything

Yarm is in order to frame the individual, and to extract him from the state of moral isolation, and because of the current shortcomings of other groups, the literal union is the only one that can perform this necessary function.

But for a literal sect to have this effect, it would have to be based on rules other than those in effect today, essentially, to begin with. Instead of a private group permitted by law, but ignored by the state, it becomes a specific and recognized organic body in our public life. By this, we do not mean to say that it should necessarily be made obligatory, but what is important is that it be composed in a way that enables it to play a social role, rather than only expressing diverse combinations of special interests, and that is not all. In order for this framework not to remain empty, it must All the seeds of life that would develop in it are transferred to it. In order for this conglomeration not to be merely a matter of pure decrees, specific functions must be assigned to it, and some of these functions are better than others, if they are carried out.

In fact, European societies are currently faced with a choice, and they must choose either to leave craft life unregulated, or to organize it through the state. Because there is no other cohesive device that can play this organizing role, but the state is too far removed from these complex manifestations to find the special form that suits each of them. The state is an instrument of power, created only for general and simple actions, but its action, which is always identical, cannot be subject to or compatible with the infinite diversity of special circumstances. It follows that it (the machine) is necessarily compressive and modulating, but we feel, on the other hand, that it is impossible to move in a state of disorganization an entire life to open, in this way you notice how we are a series of endless oscillations that move alternately, from an arbitrary organization that makes it His excessive strictness is powerless and any ancient literal sect, to a systematic objection that cannot continue due to the chaos that