Why the reasoning of the human being always feels obliged to balance, determining in some form or another the indeterminacy of his being, rationality with the own irrationality of their impulsive instincts. This means that the balance between the social determination and own anti-social indeterminacy of human social life, find the balance point of the weight of its foundations in coercion and fear of social reprisals. The law of true freedom is the determination and restriction that seeks a better human coexistence and solidarity of this coexistence. The law of true freedom is not giving free rein to impulses of our instincts, but controlling those impulses that lead to overflow us into our own freedoms by human instincts. The Constitution and the State of the autonomies is one of the best systems of democratization of the State of law of true freedom has been achieved in the history of the State of freedom of democracy. But it should not be forgotten that the best systems of democratization do not depend on what is established in the code of these systems, but in use politicians make them with reference to as already stipulated in the code of their democratic policies. Different forms of policies they diverge from two key States that form and constitute the essence of its concept: the first State are that renewed; and the second, to sit while preserving already renovated. Could be called the first State as progressive policies; and the second, as conservative policies.
Ones, depending upon politicas-sociales circumstances that determine your time could be harmful; and other, beneficial. Let us not forget that in the course of history, the great geniuses never tag too well with the beliefs and cultures of their time, and their progress if they are not assimilated according to those beliefs and cultures that characterize and prevailing in the habits and customs of the society of his time, only thing to what can lead to great progress is to such huge disasters that have both occurred in the evolution of the 20th century. Then the basis of progress is not the mere fact of progress, but to assimilate all that what is progressing. This does not mean that according to political science may be a policy conservative, but a policy in which progress is assimilated to the people, and for all peoples. The state drive that is based on a principle of preservation of a State of autonomies as indivisible functional union of the body of his constitutional training, can also be a principle of repulsion and rupture in the constitutional formation of their indivisibility; in the same way as the State unit that rests on a principle of change of State that is divisible in States of pro-independence autonomies, can also be a reciprocal solidarity principle in the union of the functional divisibility of the organism of the constitutional formation of pro-independence autonomies which States, constitute a single Royal State as a State unit, even though it will not render as indivisible unity. If the divisibility of the State unit in pro-independence States of the constituent training of their autonomies were with chord socio changes in beliefs and cultures of a village, that people would have understood and assimilated in the ratification of his choice which essentially vital is not indivisible representative appearance of the State unit as joint sovereignty of his people, but that is really no vain patriotic representations.