SUPPLEMENT BURSA / THE CONSTITUTION OF LIBERTY "E" Preface

The Constitution of Liberty "E” is not a draft law intended for immediate adoption, but a description of a desirable society - a normative model against which the legitimacy of any social order can be measured.

• a. The Secularization of the Kingdom

In "The Kingdom of God on Earth” (BURSA Publishing House/2024), in the concluding section, I developed a Conceptual Outline of the Kingdom, based on the thesis that "man has the status of a spiritual being”.

From this follows freedom, as a condition, ensured by eliminating economic subjugation (the mechanism described in The Theory of Interest/BURSA Publishing House/2026), from which the reduction of disparities and social harmony ensue.

Translating the concept of the Kingdom of God from the religious register into a secular one appears impossible, because the notion is attributed to Jesus and is of strictly divine origin.

The solution is provided, in the Bible, by God Himself, quoted in Genesis 1:26 as follows: "Then God said, «Let Us make man in Our image, according to Our likeness [...]»”

That which pertains to man - including the project of a desirable world - is, by the very logic of the biblical text, transmissible through human agency.

Thus, I obtained a text valid in relation to any religious faith or to its absence.

• b. Normative Description of the Desirable Society

Summarized in a single sentence, the Constitution of Liberty "E” states:

A society is legitimate only if it provides every person with the effective freedom to pursue their purpose, without being captured by economic, political, or institutional constraints.

As a normative model, the Constitution of Liberty "E” is derived from two fundamental premises:

- man has the status of a spiritual being;

- effective freedom is the condition for realizing this status.

In this conception, the purpose assigned to society is not to maximize production, consumption, or political power, but to create the conditions in which each person can pursue their own purpose.

i. Man and His Purpose

The Constitution starts from the idea that each person has a purpose of their own, which cannot legitimately be replaced by economic, political, or administrative interests.

Society is considered legitimate only insofar as it allows people to pursue this purpose.

Consequently:

- the person precedes the institution;

- institutions exist for the person;

- economic utility cannot become the supreme criterion.

ii. Effective Freedom

The text distinguishes between:

- formal freedom (the right);

- effective freedom (the reality).

iii. Structural Constraint

The Constitution introduces the central concept of structural constraint through:

- economic dependence;

- debt;

- monopoly;

- institutional capture;

- lack of real alternatives.

iv. The Right to Exit

One of the dominant ideas is the right to exit.

No social relationship should be:

- irreversible;

- entrapping;

- impossible to leave.

This rule is applied to:

- work;

- credit;

- property;

- education;

- public services;

- economic organization.

An institution becomes suspect when people can no longer exit it without disproportionate costs.

v. Critique of the Debt System

Under the influence of The Theory of Interest, the Constitution holds that systems based on the permanent accumulation of debt tend to generate dependence and structural constraint.

The text seeks to:

- limit capture through indebtedness;

- prevent debt from being transformed into a mechanism of subordination;

- preserve the reversible nature of economic relationships.

This is not a critique of economic exchange, but of relationships that turn the person into an appendage of debt.

• c. ILEB - BURSA Index of Effective Freedom

ILEB is an indicator designed to measure a person's effective freedom, not formal freedom.

Its premise is that the existence of legal rights does not guarantee that a person is effectively free.

A person may have all constitutional rights and yet still be constrained by debt, economic dependencies, monopolies, lack of alternatives, or institutional capture.

Therefore, ILEB answers the question:

"How free is a person in reality?”

What does it measure?

In summary form, ILEB tracks five broad categories:

1. Effective economic freedom:

- level of indebtedness;

- dependence on a single source of income;

- access to capital;

- ability to change occupation;

- ability to save.

The question is: Can a person say "no” without being economically destroyed?

2. Professional freedom