Individual and
Collective Rights
I   
ndividual and collective rights constitute the political SPECTRUM OF POSSIBILITIES.
At the far right of the spectrum lies anarchy and at the left, slavery. One is compelled to place ones views somewhere on the spectrum because there is no other option (except no view at all).

There is an immutable philosophical foundation for both individual and collective rights.
As follows:

  • The individual is dependent on the collective into which he is born regardless of its condition. No individual will accept living alone without the companionship of others (hermits notwithstanding . . . a hermit is someone who secretly hopes that another will come along who shares his views).
    This is ultimately the foundation of communism: the understanding that we are tied to our neighbors (physically, emotionally and intellectually). It failed because it ended in the extreme of slavery which was logically necessitated by its charter.
  • The collective cannot endure if individuals participating in it do not prosper according to the value of their work. Each person is born with the natural view of himself as the center of the universe. This view cannot be unlearned and is necessary for survival. Hence, any denial of the worth of the individual within the culture dooms that culture.
  • Extrapolating to the other extreme, anarchy (total individual freedom) results in the destruction of a culture. This includes the undoing of all the individuals involved.
We have then the gray area of logic which simply means that the exact legal phraseology needed to write down the correct law of the land is impossible to obtain, in principle. Political fairness is accomplished not by the interpretation of a static document but rather by a "methodology of rule" (an action rather than an object . . . a process rather than a body of law).

The fullest potential of man is to be found in political freedom.

In this state, the balance to be struck between slavery and license is determined by all the men of the collective all of whom are initially considered equal. They choose their own leadership and place them in a hierarchical structure to oversee the operation of the collective and insure that individual freedom is maximized for all.
What constitutes "maximizing individual freedom for all" is always the bone of contention. Hence, the right to peacefully remove those leaders who displease is never given up.
The fairest of all possible such systems is given here in these pages.
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