Miraism’s objective is to form a different reality which stems from the change in the human being. Integrity, good example, and the continuous search for human dignity and the common good, mark the application of this ideology.

It is also a system of values and principles that will anticipate virtuous behaviors, oriented towards the enjoyment of human dignity and quality of life for all people. It is with this intent that MIRA seeks to achieve a balance among the social, economic and environmental aspects of the community.

More than a theory, it is a way of understanding reality and of acting correctly. It promotes the formation of an active community through a democratic and deliberative political culture. This involves the construction of community spaces for discussion, collective decision making, the resolution of conflicts, the dialogue and cooperation between civil society and state institutions, and the construction and implementation of proposals that seek the common welfare.

Miraism works for a community with strong ethical foundations, in which equal opportunities for the full exercise of citizenship and for the development of personal and social skills are generated. This process prioritizes the protection of human rights, the achievement of gender equality and the humane and political education of children and youth, which all contribute to the improvement of everyone’s quality of life and to the realization of everyone’s dignity.

Community Power: Governing on a Local Level

Miraism understands that each society is different and that a single solution is not applicable everywhere. At the same time, it acknowledges the existence of multiple subjectivities in regards to history and the material and social conditions of life. Thus, it proposes basic conceptual tools from which different proposals for the development and progress for each community could be constructed.

Community Power:

It is the collective ability of a community to transform reality through deliberation and the strife for the common good and general interests by upholding the values of solidarity and trust, as well as good communication and social responsibility.

Community power is the space for an active and united citizenship within the democratic and participatory spheres so that through the generation of collective opinions and the dynamics of social organization, proposals could be created, decisions could be made, and diverse realities could be integrated.

It is Miraism’s task to activate community power in order to facilitate a stronger connection between politics and the centers of local powers, which are the most tangible and near to the people. In doing so, Miraism also makes communities more visible and rescues the renewed sense of citizenship in the face of ethnic, economic, and social diversity.

Community power considers the community more than just a voluntary accumulation of people and views it instead as an adhesion of individuals which discover in themselves a constitutive element. This identity starts out in the local territory and then extends to other spheres of interest.

Miraism believes that the power lies in the community and the possibility that it has of organizing, as well as the potential that unity has. This is why Miraism bases its social actions in the community; it seeks solutions to the most tangible problems through self-governance or third parties, and through social cooperation.

Social Cooperation is the work among free and equal citizens that are working as a community, within the framework of tolerance as well as just and neutral institutions. For Miraism, social cooperation is the utmost expression of respect for other human beings. Social cooperation also provides a way to make the best use of social or community knowledge for the purposes of social learning and reproduction.

For Miraism, social cooperation is complemented by the formation of virtuous and proactive citizens, who are constantly seeking the well-being of all through commitment and association.

The formation of a good citizen begins within the family and it is the duty of the school and the state to continue it. It seeks the empowerment of rights and duties to guarantee peace, human dignity, mutual trust and social progress.

The most opportune method for the realization of social cooperation is networking because it allows for the activation of relationships that make use of dialogue in one same language for the exchange of visions, resources and opportunities. It is also an organized way for collective action to take place in order to satisfy necessities, assign rights and responsibilities, have an efficient communication system, control of actions and contingencies, through the existence of a flexible structure and process.

Of the social fundamentals of Miraism, the concept of Family is particularly emphasized as the starting point of societies which have naturally been established by the human being; this structure is the beginning of the formation of beings founded upon principles and values which lead to the renovation and perfection of individuals and the collective bodies that they conform.

This is why the concept of family is the basic space from which virtuous, social relations (involving feelings of affection and solidarity) emerge. It is upon these relations that Miraism is constructed.

The nuclear family, for Miraism, is composed initially by a man, a woman, and children which result from their union. This nuclear family and the extended one, made up of the rest of the persons considered family, are protagonists in the construction of the surroundings for the formation of each person. Since birth, each person has the possibility of constructing his identity as a human being and his work within society.

This is why the family has the duty of actively participating in the construction and promotion of Integral and Applied Humanism, through the exercise of equality first and then reciprocal respect among its members.

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