ABOUT THE LAW AND NATURAL ECONOMY
When we realise that we are diving deeper and deeper into the risky waters of the indefinite order of chaos; when we are more aware of the unreasonableness of that reason that believes itself almighty resisting to wait and trust in the significance that justifies it from outside; when that sleepless monolithic reason destroys itself in countless rationalities that form multicoloured nimbuses of thoughts that re-feed each other generating interconnected peaceful turbulences; when the static radical polemic between being and not being is tinged because everything is something but at the same time that something has the capacity to be something different; when the personal and social recognition rests on the infinite variety of self generating consumption that is also investment many times; when the intensity of a delicate ray of light is greater than a suffocating noon sun; when everything seems fictitious and true at the same time mixing real dreams with fantastic reality; when one feels more than ever that reality has its most inaccessible foundation in metaphors and paradoxes; when the fruit of specialization, of social division of work and knowledge is the harmony of different points of view coordinated by the wide markets of personal interactions, and when orderly anarchy becomes present in our daily reality, it can be enlightening to jump at least three centuries and to recapture the reflection on natural law, natural rights and what by analogy we can call “natural economy .»
The approach to the significance and complete inaccessibility of the “law of laws” is carried out by man through the natural law that is participation, which becomes the basic and permanent norm, the flexible rule and original measure of the vital, rational and free activity of each person, also of economic activity as long as all economic activity is human activity and as long as all human activity has an economic aspect or way as regards the relationship of a means to an end. That natural law that is deep inside everyone’s conscience of all positive laws and petrified codes, modernizes, in each nonnegotiable forever-changing circumstance, the whole face of general and universal basic principles. The general principles of justice, order, beauty, effectiveness, value, solidarity, doing-good,… they dynamically sum up in different concrete environments for each person wisely following their own special reason that is always in the process of formation. In this way new managerial and personal projects arise spontaneously that materialize, in a diverse and complementary cascade, the fan of abstract and general ideas that are passionately inscribed within the citizens of the great universal » polis .”
Each person then becomes an unquestionable individual necessary for valuation since all estimates have to pass through him. With the reference of natural law to importance together with its singular free concretion in each one, the explanation of the juridical and moral principle of equality and dignity before the law is sensed that cancels all discrimination for reasons of differences in wealth or race, religion, sex, position, age or profession. The explanation of metaphors and paradoxes is then also glimpsed; attraction between opposites, dichotomy between local and universal, private and general, mine and yours, the past that spills into the present, the future already packed into today, the apparent dilemma between solidarity and freedom, between the emotional and the rational, or between the innate instincts and norms that are learnt little by little.
What Hayek indicates in The fatal arrogance is then understood; that civilization and culture , more than being forged genetically, have to be learnt by each person through tradition, fighting to adapt their behaviour to an order of coexistence whereby the norm clashes in numerous occasions with deeply ingrained instincts. Or what he also tells us that competition can only produce its positive effects if those who participate adapt their behaviour to the general normative system giving up coercive physical strength; since in the spontaneous orders nobody knows –nor needs to know – how all the details affect the available means or intentions and pursued goals.
And it is also understood that Buchanan, as a consequence of his contractual constitutionalism where the individual appears as the vital source of all valuation, insists on the necessity for self regulation and the suitability of free personal and collective self-restriction to the object of being able to reach preferred goals once today’s actions have chain-effects on the available options later on. Each person can choose daily in their particular circumstances a life plan that contains a sequence of actions that they hope to assure or facilitate the attainment of their preferences, goals and vital objectives and why not, their economic ones. The classic concept of natural law is especially applicable to our global universe based on the seemingly chaotic personal order that is the basis of multivariable and self-generating systems.