Ultra-liberalism creates a climate of oppression which does not promotes individual and collective development. It is the cause of a kind of slavery, since those in power exploit people with little or no qualifications at paltry levels of pay.
The weight of finance in the economies of rich countries has grown dramatically. This one has changed international relations. Any action has now a financial prerequisite. In the West, sacrosanct profitability kills the industrial sector for the benefit of services and the investment ratio. The economy is no longer supported by products manufacturing but by the financial profitability of needs. Consequently, the industrialized countries have abandoned the real economy and favored a complex pattern of financialisation that goes beyond them.
The hegemony of money leads to individualism and encourages selfish behaviour. This context causes a rise of intolerance and a denigration of the spirit of solidarity.
In a hyper-financialized society, employees have become resources as well as machines, products and other assets. Being a variable that can be adjusted, they are objectified and not treated as full humans. In the past, the real economy was based on tangible. The banks funded the industry which created goods capable of moving the world forward. The work gave everyone the feeling of being useful and of participating, even at a modest level, in the progress of society. The phenomenon of continuous depreciation of employees has led to a transformation of labour value.
The growth of finance does not make sense. A part of the world looks like an assembly of cardboard buildings put on a sandy ground. The wind blows brings down some of them periodically. One day, the system will sink following cascading effects. In this world corrupted by vanity and selfishness, few now know the content of true values. Furthermore, many consider too idealistic and utopian the vision of a world of solidarity in which the economy promotes human advancement.
The humanist economy advocated by the Triunicie gives primacy to man and not to capital. This leads to the abandonment of the market economy. The supremacy of man over the economy allows the existence of a more creative, united and harmonious society.
The Triunicie would generate cessation of insane processes of financialization thanks to an economy at the service of man, that is based on real activity and, therefore, on work and creativity. Society is neither sound nor harmonious when a minority is excessively enriched and benefits from the labour force of a majority. This creates a profoundly unfair situation. With a perspective of human progress, we can only deplore the inequity and obsolescence of capitalism. We are also willing to denounce the immorality of the value for money; because it encourages effortless enrichment.
The economic model of the Triunicie is fair and reasonable. It advocates fair trade, collective spirit and spirit of sharing as well as solidarity. It best meets needs while respecting ecology thanks to a responsible management of the planet’s ressources.
Production efficiency, profitability and competitiveness are not an end, but instruments that must respect the human ethics. Awareness of real needs will lead to awareness of useful progress.
Individuals do not progress in a system dominated by money, by the quest for maximum profit, the pursuit of material happiness and enrichment. Certainly, the economy has a real meaning when it becomes that of man, of peoples rather than of a system.