ur freedom, or part of it. Freedom is indivisible. For people to be happy, they must be free, and to be free, they must possess the possibility of satisfying their own needs. Whoever possesses the means of fulfilling your needs controls or exploits you, and may enslave you despite any legislation to the contrary.
The material needs of people that are basic and personal start with food, housing, clothing and transport and must be regarded as private and sacred and their satisfaction should not depend on hire.
To satisfy these material needs through rent, gives the original owner the right to interfere in your personal life and to control your imperative needs, even if the original owner be the society in general. The original owner can usurp your freedom and take away your happiness. The interference of the original owner may include repossessing your clothes, even leaving you naked on the street. Likewise, the owner of your means of transportation may leave you stranded on the sidewalk, and the owner of your house may make you homeless.
People's imperative needs cannot be regulated by legal or administrative procedures. They must be fundamentally implanted into the society in accordance with natural rules.
The aim of the socialist society is the happiness of the human being, which cannot be attained except by the establishment of one's material, and spiritual freedom. The achievement of freedom depends on the private and sacred attainment of man's needs. One's needs should not be under the domination of others and should not be subject to plunder by any source in society, otherwise one will live in insecurity. Deprivation of the means of fulfilment compromises freedom because, in attempting to satisfy basic needs, one would be subject to the interference of outside forces in one's basic interests.
The transformation of existing societies of wage-earners into those of partners is inevitable as a dialectical outcome of the contradictory economic theories prevailing in the world today. It is also a dialectical outcome of the unjust relationship based on the wage system. None of these issues have been resolved to date.
The antagonistic force of the trade unions in the capitalist world is capable of replacing capitalistic wage societies by a society of partnerships. The possibility of a socialist revolution starts by producers taking over their share of the production. Consequently, the aims of the producers' strikes will change from demanding increases in wages to controlling their share in production. Guided by THE GREEN BOOK , this will sooner or later take place. The final step is for the new socialist society to reach a stage in which profit and money disappear. Society will become fully productive; the material needs of society will be met. In this final stage, profit will disappear, as will the need for money.
The recognition of profit is an acknowledgment of exploitation, for profit has no limit. Attempts so far to limit profit by various means have been reformative, not radical, intending to prohibit exploitation of man by man. The final solution lies in eradicating profit, but because profit is the dynamic force behind the economic process, eliminating profit is not a matter of decree but, rather, an outcome of the evolving socialist process. This solution can be attained when the material satisfaction of the needs of society and its members is achieved. Work to increase profit will itself lead to its final eradication.
Domestic servants, paid or unpaid, are a type of slave. Indeed, they are the slaves of the modern age.
Since the new socialist society is based on partnership and not on a wage system, natural socialist rules do not apply to domestic servants because they render services rather than production. Services have no tangible material product and cannot be divided into shares according to the natural socialist rule.
Domestic servants have no alternative but to work for wages, or even be unpaid in the worst of situations. As wage-earners are a type of slave and their slavery exists as long as they work for 