National Syndicalist Revolutionary Movement of Chile

FORJA has determined it is necessary to share a policy document from the National Leadership Council of the Revolutionary National Syndicalist Movement, prepared in 1969. This manifesto captures the essential elements of an ideology that builds upon corporatist philosophy and advocates for decentralizing the state into fundamental communities through institutions that are natural to human society.

We have previously discussed in our publications how this framework surpasses liberal ideology, which shapes various Chilean political parties, as well as socialist doctrine, to which Marxism subscribes.

We are releasing these statements in response to numerous requests to our editorial team for political and philosophical materials related to Chilean National Syndicalism. It should be noted that publications from FORJA and similar sources constitute the foundational texts of the ideology we support.

Core Principles

I. Human beings are bearers of transcendent values. From transcendence flow hierarchy, the rights and responsibilities of individuals and communities.

II. Transcendence manifests itself in history through cultural expressions.

III. Hierarchy is a principle that, operating through values, enables the integration, organization, and dynamism of a people's historical development.

IV. History is the realm where generations and peoples achieve their fulfillment.

V. A generation is a group of individuals united by shared spirit and time, serving as interpreters of their era. Each generation contributes new thinking or fresh perspectives to the community's collective consciousness.

VI. Culture represents the authentic expression of a people as they engage with themselves, society, history, and the universe. Culture primarily manifests in ethics, religion, philosophy, science, and the arts.

VII. Transcendence and culture provide humanity with a sphere of existence and permeate all manifestations of the systems of coexistence in which they develop.

VIII. We understand the State as the institutionalization of systems of coexistence, and State theory as concrete proposals for political coexistence.

IX. For their justification, systems of coexistence and the State must enable cultural creation, recognize hierarchy, and permit human fulfillment.

X. Because humanity is historical, any system of coexistence or State may fail to fulfill these fundamental tasks. When such failure occurs, the system loses legitimacy, and this absence of legitimacy establishes the people's right to rebellion.

XI. The process of creating a new culture that serves as the foundation for a new system of coexistence and State we call revolution.

XII. The authentic revolutionary process of a people begins with the revolution of the individual, meaning a rediscovery by individuals of their inherent values.

XIII. The new person must be fundamentally ethical, creative, and therefore revolutionary. The guiding principle for this new person is not an ideology but a lifestyle - a path toward transcendent realization.

XIV. The State that governs us has become unjust insofar as it has not permitted human fulfillment, has corrupted authority and hierarchy, and has failed to foster culture.

XV. The dysfunction is so profound that there exists no correlation between the prevailing way of life and the State, which has been reduced to a mere legal formula: liberal democracy.

XVI. Reformists - not revolutionaries - are those who attempt to adjust the State to fit the existing system of coexistence.

XVII. Some who believe in revolution question the metaphysical and religious. Others who believe in these matters question revolution. The former is arbitrary and pragmatic; the latter is immoral. We believe in creating a new culture, in hierarchy, and in human fulfillment. From this flows our revolutionary character.

Revolutionary Action

XVIII. Being revolutionary requires, beyond a concrete proposal for coexistence, a revolutionary doctrine, morality, and action.

XIX. Our concrete proposal for coexistence in this era derives from the Doctrine of Communities. This form of coexistence is institutionalized in what we call the National Community State. The doctrine is National Syndicalism. The morality is the Lifestyle. Revolutionary action is organized politically through the National Syndicalist Revolutionary Movement.

XX. Based on their essence, individuals must participate organically in defining and creating coexistence. Through the process of living together, community is created.

XXI. The process of coexistence determines functions within the community. These functions must enable both individual and social fulfillment.

XXII. Functions generate organisms that express activities natural to humanity: The social function generates the Family and Social Community. The economic function generates the Syndicate and Economic Community. The cultural function generates the University and University Community. The religious function generates the Church and Religious Community. The defense function generates the Armed Forces and Armed Community. Politics as a function generates the State and National Community.

Organizational Structure

XXIII. The family is the fundamental organization of the community that guarantees the continuity and normal development of humanity. The family organizes itself through the Municipality and the Region.

XXIV. Social Community is the legally organized family at the national level. It guarantees the brotherhood and tradition of all people throughout history and time. The Social Community is represented in the National Community by the Social Chamber.

XXV. The Syndicate is the basic organization of economic life that provides individuals the necessary framework for their material tasks and fulfillment. Syndicates are also governing bodies, cooperative centers, and means of human and cultural coexistence.

XXVI. Economic Community is work legally organized at the national level. It is represented in the National Community by the Labor Chamber.

XXVII. The Social Community and Economic Community, while maintaining their autonomy, merge to form the National Community State.

XXVIII. The University is a community of study and creation formed by professors and students, whose function is to maintain, disseminate, and increase the cultural values of a people through teaching, research, and extension. Faced with a State lacking legitimacy, it has the role of being the clarifying and guiding institution for a people's revolutionary process.

XXIX. The National Community State recognizes the University as the quintessential community and guardian of national knowledge, guaranteeing the exercise of its proper functions and ensuring full autonomy.

XXX. The Church is a Community of Faith, providing those who profess its creed with a mission and morality, and after their fulfillment, the hope of supernatural life. It is the spiritual organization par excellence.

XXXI. The National Community State will guarantee the Church's social authority to deliver its moral teachings and freedom of worship.

XXXII. The Armed Forces are the organization that functionally fulfills the defense of the homeland. They are the guarantee of security, continuity, and realization of national identity.

XXXIII. The National Community State recognizes in the Armed Community its character as guardian of Tradition and forger of national will, guaranteeing full realization of its functions.

XXXIV. The National Community State is the institutionalization of living in communities. National Community is the organization of human tasks in service of national objectives.

XXXV. The National Community State is the guardian of law, the political guide of the Nation, the promoter of development, and the executor of the historic destinies of the National Community.

XXXVI. Politics is the art and science of making things possible.

XXXVII. Nation is forged in the historical life of the community. It is a community of destiny in the universal realm. It is an idea embodied in all that the homeland possesses: people, geography, and culture. Homeland and Nation unite us irrevocably with Ibero-America. We will have Homeland and Nation only if we are masters of our geography.

XXXVIII. The State must position the Nation to realize itself internationally. A people without external missions cannot fulfill itself, lacks expression, and therefore personality. Only mission gives the Nation true sovereignty.

XXXIX. The mission of the National Community is the Unity of the peoples of Ibero-America - the creation of an Ibero-American Community of Nations capable of imposing a new style in international coexistence by having constructed a new order and possessing a new culture.

XL. The doctrine of communities united with the concept of nation we call National Syndicalism.

XLI. National Syndicalism affirms as dynamic factors in the life of peoples the generational, cultural, and historical.

XLII. National Syndicalism maintains that the family, syndicate, and region are organisms that can adopt various structures according to the rhythm of epochs and new generations, as it rejects institutional dogmatism. But essentially these named organisms most adequately serve to realize social, economic, and political coexistence.

XLIII. National Syndicalism believes in a new concept of property: family property and community property, as expressions of the possession of means of production and goods in the hands of intermediate organisms between the individual and the State.

XLIV. The political and revolutionary task of National Syndicalism is the establishment of the National Community State. This defines it as opposed to the prevailing liberal-democratic regime, as well as the Marxist alternative. National Syndicalism is Extra-Parliamentary Opposition and Anti-Party.

XLV. Power and revolution are the task of National Syndicalism. The people, guided by the movement, will conquer power. The national community of Chileans will consummate the revolution.

Forward the Chilean Revolution!
Let us rescue the Homeland from Imperialisms!
Let us make Chile the prow of America!

Proposals published in FORJA magazine, No. 6, 1969.

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