Aldricism

Aldricism
Core information
Founders	Hartmut Aldric, Duke of Calezi
Founded	1659 AN
Founder origin	Shireroth
Predecessor	Classical liberalism
Country	Shireroth (origin)
Region	Multiple nations
Classification
Category	Political, Economic, Social
Subcategory	Liberalism
Position	Center to Center-left (varies by regional variant)
Values	Individual freedom, Social responsibility, Civic nationalism, Economic and social mobility
Goals	Balanced freedom, Social market economy, National unity through civic values
Influence
Influenced by	Classical liberalism, Civic nationalism
Influences	Ransenari Aldricism, Natopian Aldricism, New Alexandrian Aldricism, Intisuyu Aldricism, Yocahu Aldricism
Related	Social liberalism, Progressive liberalism, Social democracy
Opposed	Extreme nationalism, State socialism, Laissez-faire capitalism
Organizations and representation
Political parties	Imperial Democratic Party (Shireroth), Union Democratic Movement (Natopia), Democratic Party of Normark, Imperial Democratic Party (Ransenar), Imperial Democratic Party (Constancia), Democratic Socialist Party of Nouvelle Alexandrie, Wakara People's Party
Organizations	New Alexandrian Aldricist Forum
International	Aldricist and Neoliberal Conference
Cultural elements
Publications	Aldricist Review
Notable thinkers	Hartmut Aldric, Helena DuVrais, Morticia Vegas Campao, Federico Santamarina, Oswald Verethragna, Apu Kuntur, Mayta Qhapaq, Mayani Guacanagari, Carlos Taíno
Other information
Time period	1659 AN to present
Current status	Active

Aldricism is a multifaceted political ideology that was founded in Shireroth by Hartmut Aldric, Duke of Calezi, Regent, and Steward of Shireroth. It has evolved into a prominent political movement with various interpretations across different nations and political parties, characterized by its attempt to harmonize principles of liberal governance, civic nationalism, individual freedom, and social responsibility. Aldricism continues to develop new regional variants, most recently the distinctive Yocahu Aldricism emerging from Boriquén and Intisuyu Aldricism developing in the Wechua Nation.

History

The Duke of Calezi originally stood for election to the Folskraad of Shireroth under an independent banner, hoping to remain above party squabbles and cobble a coalition to govern Shireroth. The Imperial Democratic Party (IDP) was formed in Elsyran, Goldshire by Sean O'Callaghan in 1659 AN. O'Callaghan created the party to support the Duke of Calezi in his election race as Steward. O'Callaghan quickly capitalized on Aldric's popularity in an effort to build political capital behind him and his goals. The Imperial Democratic Party of Shireroth is commonly known as the "mother of Aldricism" because it is the party that first advanced the developing philosophy behind the governance of the Duke of Calezi, Aldricism.

During its formative period (1659 AN-1667 AN), Aldricism built itself around radical, core tenets to advance in Shireroth such as the expansion of individual rights and freedoms, economic liberalism, emphasis on making economic and social mobility possible, pragmatism over populism, civic nationalism, and the free flow of trade, services, and goods. These basic principles came to define the policies and platforms of Hartmut Aldric while he served as Regent and Steward of Shireroth and in the administration of the Duchy of Calezi and Brookshire. Despite not being a member nor a founder of the party, Aldric came to lead the party in 1665 AN after their endorsement of his run for Steward in 1663 AN. With his endorsement and leadership, the Imperial Democratic Party of Shireroth became one of the largest parties in both the Folksraad and Landsraad of Shireroth in several elections. Steward of Shireroth, Lord Holly-Wythe, is the leader of the Imperial Democratic Party of Shireroth and led a coalition government with the Imperial Order and the Kezan Joint List.

After Aldric's assassination in Brookshire on 12.VIII.1667 AN, the Imperial Democratic Party of Shireroth continued under new leadership. However, following the demise of Aldric, Shireroth experienced the Kalirion Fracture, with Ransenar, Elwynn, and the remaining territory of Shireroth carrying on their own regional versions of the Imperial Democratic Party of Shireroth.

It was at the start of the 1670 ANs that the definition of what Aldricism represented as an ideology began to diverge, with the Elwynnese Democratic Party and the Shirerithian Imperial Democratic Party taking a more center-right route. Conversely, the Imperial Democratic Party of Ransenar and Aldricist parties abroad—such as the Union Democratic Movement in Natopia and the Coalition for Federal Progress in then-Alduria-Wechua—adopted more center-left interpretations of the ideology.

This divergence created what scholars have termed the "Aldricist Spectrum," allowing the philosophy to adapt to various regional contexts while maintaining certain foundational principles. This flexibility has contributed to Aldricism's longevity and continuing relevance across the political landscape of multiple nations.

Ideology

To understand Aldricism, one must recognize that it emerged in the intricate political landscape of Shireroth as an attempt to harmonize the principles of liberalism, civic nationalism, equality under the law, and democracy. It also sought to marry a progressive entrepreneurial spirit with a strong sense of social responsibility. The underpinnings of Aldricism can be traced back to Hartmut Aldric's seminal work, The Free Individual in a Just Society. In this magnum opus, Aldric articulated his vision for a society where individuals are free to pursue their ambitions without harming others or the nation's stability and unity. He wrote, "The pursuit of ambition must not be a lawless race but a harmonious orchestra where every note is a step toward a greater society."

Aldricism draws inspiration from classical liberalism but extends it with a focus on economic and social mobility. It emphasizes free trade, services, and goods, supporting a market-driven economy while recognizing that state intervention is essential for fairness and equity. According to the renowned Aldricist philosopher, Oswald Verethragna, "Aldricism weaves individual freedom with collective responsibility, creating a fusion where entrepreneurial zeal coexists with social justice."

The philosophical concept of "balanced freedom" is central to Aldricist thought. This idea, developed by Aldric and refined by later thinkers, posits that true freedom exists not in the absence of constraints but in the careful calibration of rights, responsibilities, and social structures. Fernanda Cavalcanti, a contemporary Aldricist philosopher from Punta Santiago, describes balanced freedom as "the delicate equilibrium wherein individual autonomy is buttressed—not restricted—by communal obligations."

Individual Focus and Dignity

In Aldricism, the individual stands as both the starting point and the ultimate goal of political action. It believes in fostering an environment where individuals can pursue personal growth, economic freedom, and social mobility without undue constraints. In his book, The Free Individual in a Just Society, the Duke of Calezi wrote, "The true measure of a society is how it treats its individual members, empowering them to become the architects of their destiny."

The concept of dignity is inseparable from the Aldricist view of the individual. Unlike ideologies that view dignity as merely the absence of humiliation, Aldricism considers dignity an active principle, what philosopher Helena DuVrais terms "constructive dignity." This involves not just protecting individuals from harm but actively creating conditions where they can flourish.

The Aldricist emphasis on individualism should not be confused with atomistic isolation. Rather, as Morticia Vegas Campao notes in Aldricist Economics, "The Aldricist individual is not a detached island but a node in an intricate network of social relationships, each connection representing both a freedom and a responsibility."

Social Market Economy

A cornerstone of Aldricism is the concept of a social market economy, which seeks to balance the mechanics of a free market with robust social policies. This model recognizes that while the market may drive economic growth, state intervention is necessary to ensure access to basic necessities and equal opportunities. Livia Caelum, Morticia Vegas Campao, Federico Santamarina, and Herbert Lausanne are prominent Aldricist economists and financiers. Writing in her book Aldricist Economics, Morticia Vegas Campao once described the quest for balance between the state and the free market as "a symphony where the market plays the melody and social policies provide the harmony."

The Aldricist economic model incorporates what economists call the "regenerative circuit", which is the idea that economic policies should not just preserve wealth but actively regenerate it across society. This involves strategic interventions in capital formation and access, technical innovation and education, environmental sustainability, and cultural and social capital development.

The regenerative approach differentiates Aldricism from both pure free market ideologies and command economies. Federico Santamarina argues in his treatise Economic Regeneration in the Aldricist State that "true prosperity emerges not from unfettered markets or micromanaged economies, but from crafting institutions that enable virtuous cycles of growth, distribution, and reinvestment."

Civic Nationalism and Cultural Integration

The ideology emphasizes a shared national identity that transcends ethnic or cultural divisions. Aldricists advocate for a common set of civic values and responsibilities that bind a nation together. According to Helena DuVrais, a prominent Aldricist writer and former personal aide to the Duke of Calezi, "It's not our blood that makes us a nation; it's our shared dreams, our commitment to each other, and the principles we uphold together."

Aldricism promotes what scholars term "integrative pluralism", which is the notion that cultural diversity strengthens rather than threatens national cohesion when anchored in shared civic principles. This distinguishes Aldricist civic nationalism from both assimilationist models that suppress cultural differences and fragmented multiculturalism that may undermine social cohesion. The concept of "civic ritual" has become important in Aldricist thought, particularly in Nouvelle Alexandrie. These are public ceremonies and practices that reinforce collective identity while respecting cultural diversity.

Commitment to Internationalism

Aldricism extends its principles beyond national borders, advocating for international collaboration and adherence to global human rights norms. It is a strong supporter of the Raspur Pact and the Micras Treaty Organization, fostering a world built on collective defense and equality. The Raspur Pact, in particular, is a focus of support in Aldricism, believing in a doctrine of "collective defense and support," as written by the Duke of Calezi in The Free Individual in a Just Society.

The Aldricist vision of internationalism is often described as "structured cooperation", which is a middle path between rigid international institutions and anarchic competition between states. This approach prioritizes mutual defense arrangements, trade liberalization with social safeguards, cultural exchange programs, and diplomatic mechanisms for conflict resolution.

Environmental Stewardship

While not prominent in early Aldricist thought, environmental concerns have become increasingly central to modern interpretations of the ideology. Contemporary Aldricists speak of "intergenerational justice", which is the idea that present generations have responsibilities to preserve environmental resources for future ones. The concept of "ecological citizenship" advanced by Henrietta Solano, an Aldricist environmental philosopher from South Lyrica, proposes that civic duties extend to environmental protection and sustainable resource management. This approach differs from purely regulatory environmental policies, emphasizing instead the cultivation of ecological virtues and practices among citizens.

Regional Variants

Ransenari Aldricism

In Ransenar, Aldricism took on a distinct character following the economic crisis of 1679 AN-1682 AN. The Imperial Democratic Party developed what came to be known as "Stabilization Aldricism," emphasizing institutional robustness and economic resilience over pure growth metrics. Key features of Ransenari Aldricism include countercyclical fiscal policies, strategic industrial planning, strong public-private partnerships, and investment in social infrastructure.

Natopian Aldricism

The Union Democratic Movement in Natopia has developed what scholars term "Progressive Aldricism," which places greater emphasis on civil liberties, democratic participation, and social welfare provisions. Natopian Aldricists have been particularly innovative in developing participatory democratic mechanisms at local and regional levels. The concept of "tiered citizenship" is distinctive to Natopian Aldricism. Tiered citizenship is the idea that civic rights and responsibilities should be structured to encourage deeper engagement with democratic institutions. Citizens can voluntarily assume greater civic duties in exchange for greater participation in decision-making processes.

New Alexandrian Aldricism

In Nouvelle Alexandrie, the Democratic Socialist Party has developed "Integrated Aldricism," which seeks to harmonize the country's diverse cultural traditions within an Aldricist framework. This approach places particular emphasis on cultural autonomy within a unified civic framework, economic development sensitive to regional differences, and a decentralized administration with strong social guarantees.

Intisuyu Aldricism

One of the most distinctive recent developments is "Intisuyu Aldricism" (named after the Wechua sun deity Inti) emerging in the Wechua Nation region of Nouvelle Alexandrie beginning around 1730 AN. Led by theorists Apu Kuntur and Mayta Qhapaq, this variant combines traditional Aldricist principles with indigenous Wechua governance traditions and communal land management practices.

Intisuyu Aldricism is characterized by several innovative concepts that reflect Wechua cultural values. Central to this approach is "Ayllu democracy," a governance structure that incorporates traditional community assemblies into modern democratic institutions, creating a hybrid system that honors ancestral practices while engaging with contemporary political realities. This is complemented by "Pachamama stewardship," which reframes property relationships away from absolute ownership toward a model of guardianship over land and resources, recognizing ecological sustainability as a political imperative rather than merely a policy preference. Drawing on centuries of Wechua agricultural knowledge, Intisuyu Aldricists promote farming and resource management techniques that maintain environmental balance while supporting economic development.

The protection of indigenous cultural and linguistic rights forms another cornerstone of Intisuyu Aldricism, viewing cultural preservation not as separate from economic policy but as integral to authentic development. Economic initiatives typically follow cooperative models that distribute benefits throughout communities while building on traditional mutual aid practices. Rather than imposing individualistic market structures, these approaches adapt existing community relationships to contemporary economic challenges.

A distinctive feature of Intisuyu Aldricism is the concept of "ayni" (reciprocity), which is the idea that individual flourishing occurs through balanced exchanges within the community rather than through pure self-interest. This differs from other Aldricist variants by placing greater emphasis on reciprocal obligations and communal harmony. Where classical Aldricism begins with the individual and builds outward to community, Intisuyu Aldricism views individual and community as inseparable aspects of a single social reality.

The political movement associated with Intisuyu Aldricism, represented by the Wechua wing of the Democratic Socialist Party of Nouvelle Alexandrie, has gained significant support in the Wechua Nation and has influenced Aldricist thought in other regions.

Yocahu Aldricism

Perhaps the most recent innovation in Aldricist theory is "Yocahu Aldricism" (named after the supreme Wakara deity) which emerged in Boriquén around 1735 AN. Developed by theorists Mayani Guacanagari and Carlos Taíno, this variant synthesizes Aldricist principles with Wakara traditions of governance and communal organization.

Yocahu Aldricism is distinguished by several distinctive approaches to political and economic organization that reflect Wakara cultural heritage. At its foundation lies "Batey democracy," a system that integrates traditional Wakara community forums (bateys) into formal democratic structures, creating spaces where consensus-building and deliberative practices can flourish alongside representative institutions. This governance model works in tandem with "Conuco economics," an approach to land use and economic development derived from traditional Wakara agricultural practices that emphasize biodiversity, sustainable harvesting, and communal resource management. Unlike conventional economic models that separate economic activity from other domains of life, Conuco economics embeds production within social relationships and ecological contexts.

The principle of "Cemí balance" guides political decision-making in this framework, requiring that policies maintain equilibrium between community needs, ecological health, and spiritual values. This holistic approach extends naturally to maritime resource protection and sustainable coastal development, reflecting the reality of Wakara historical experience. Rather than treating environmental concerns as a separate policy domain, Yocahu Aldricism integrates ecological stewardship into all aspects of governance. Similarly, cultural revitalization programs are not treated as peripheral considerations but are embedded in core governance structures, recognizing cultural continuity as essential to political legitimacy and social cohesion.

Central to Yocahu Aldricism is the concept of "guaitiao" (kinship-alliance), which is the idea that political and economic relationships should mirror the extended familial bonds of traditional Wakara society.

The Wakara People's Party is the primary political vehicle for Yocahu Aldricism, with strong support throughout Boriquén.

Political Policy Aspects

Modern Aldricism has come to hold that individuals cannot be thoroughly depended on to act responsibly in all spheres of life, therefore believing that a strong state is necessary to ensure law and order, and that trustworthy social institutions are needed to nurture a sense of duty and responsibility to the nation and to their communities.

Since the divergence within Aldricism, its defining features have been the subject of substantial political and scholarly debate. Aldricism has traditionally been associated with policies of economic liberalization including privatization, deregulation, globalization, free trade, austerity, and reductions in government spending in order to increase the role of the private sector in the economy and society. However, modern Aldricist thought has begun to emphasize more and more the need for the state to ensure that the free market produces better results that do not compromise the unity of the country and lead to political and economic instability.

Economic Policy

Aldricists call for a nuanced approach to economic management, combining market mechanisms with strategic state intervention. While early Aldricism emphasized privatization and deregulation, contemporary Aldricist economic policy focuses more on creating what Federico Santamarina calls "guided markets", meaning economic systems where competitive forces operate within frameworks designed to prevent instability and promote broad-based prosperity.

Key economic policies associated with modern Aldricism include:

• Countercyclical fiscal policies to moderate boom-bust cycles;
• Robust competition laws to prevent monopolistic practices;
• Strategic investment in education and research;
• Social insurance systems that protect against economic disruption;
• Progressive taxation balanced with incentives for entrepreneurship.

The concept of "productive circulation" is central to Aldricist economic thought, which is the idea that wealth must continuously flow throughout society rather than pooling in certain sectors or classes. This distinguishes Aldricism from trickle-down economic theories by emphasizing active mechanisms to ensure widespread distribution of economic gains.

Social Policy

Aldricism advocates for comprehensive social policies that support human development while preserving individual agency. The Aldricist approach to social policy is sometimes described as "supportive rather than directive", providing resources and opportunities without dictating specific life choices.

Modern Aldricist social policy typically encompasses:

• Universal access to education and healthcare;
• Housing policies that promote both ownership and quality rental options;
• Family support systems that accommodate diverse family structures;
• Cultural programs that celebrate both heritage and innovation.

The principle of "dignity-preserving assistance" distinguishes Aldricist social policy from both minimalist safety nets and comprehensive welfare states. This approach aims to provide support in ways that enhance rather than diminish individual agency and self-respect.

Democratic Governance

Aldricism places strong emphasis on democratic processes and institutions, seeing them as essential for legitimizing governance and harnessing collective wisdom. However, Aldricist democratic theory also emphasizes the importance of constitutional constraints and deliberative processes to prevent majoritarian excesses. The concept of "layered democracy" is characteristic of Aldricist political thought, that is, the idea that democratic practices should operate at multiple levels from local communities to national institutions, with different decision-making mechanisms appropriate to each level.

Criticisms

Aldricism has faced criticism from various quarters. Its perceived ambiguity and disparities between theoretical principles and practical applications have led some to argue that it lacks a coherent definition. Some critics, like political theorist Marcus Tullin, argue that "Aldricism's attempt to be all things to all people leads to inconsistencies and compromises that dilute its core principles."

From Traditional Conservatives

Traditional conservatives criticize Aldricism for undermining established social hierarchies and cultural traditions in favor of civic nationalism and individualism. Conservatives particularly object to the Aldricist emphasis on civic rather than ethnic or cultural nationalism, seeing this as potentially eroding historical identities and community bonds. The conservative critique often centers on what they perceive as Aldricism's insufficient attention to the stabilizing role of traditional family structures, religious institutions, and cultural continuity.

From Socialists and Left Critics

Critics from the left argue that Aldricism, despite its social market elements, ultimately preserves structural inequalities by failing to fundamentally challenge capitalist property relations. Left critics are particularly skeptical of Aldricism's individualist orientation, arguing that it obscures systemic power imbalances and collective interests. They contend that Aldricist policies often favor established economic interests despite rhetoric about opportunity and mobility.

From Libertarians

Libertarian critics view Aldricism's embrace of state intervention as fundamentally threatening to individual freedom and market efficiency. Alejandro Vega of the Liberty and Prosperity Alliance argues that "Aldricism's social market approach ultimately empowers bureaucrats at the expense of entrepreneurs and citizens." Libertarians object particularly to the Aldricist concept of "balanced freedom," seeing it as a rhetorical justification for expanding state power. They contend that Aldricist policies often create regulatory burdens that stifle innovation and economic dynamism while failing to achieve their stated social objectives.

Internal Debates

Within Aldricism itself, significant debates exist between different interpretations of the ideology. Adherents of Classical Aldricism, closest to Hartmut Aldric's original vision, sometimes criticize Progressive, Intisuyu, and Yocahu variants for straying too far from foundational principles. Conversely, advocates of newer Aldricist approaches argue that Classical Aldricism fails to adequately address contemporary challenges such as environmental degradation, technological disruption, and cultural pluralism. These internal tensions reflect the ongoing evolution of Aldricist thought in response to changing social and economic conditions.

Organizations and parties

Since the Kalirion Fracture, Aldricism is also represented in other countries by the following parties:

•  Shireroth: Imperial Democratic Party of Shireroth;
•  Elwynn: Democratic Party of Elwynn (1680 AN-1684 AN);
•  Natopia: Union Democratic Movement;
•  Normark: Democratic Party of Normark;
•  Ransenar: Imperial Democratic Party of Ransenar;
•  Constancia: Imperial Democratic Party of Constancia;
•  Nouvelle Alexandrie: Democratic Socialist Party of Nouvelle Alexandrie (mainstream and Intisuyu Aldricism) and Wakara People's Party (representing Yocahu Aldricism).

The principal international body for Aldricism is the Aldricist and Neoliberal Conference, which brings together Aldricist parties and thinkers from across nations to develop shared principles and coordinate international initiatives. The Conference publishes the quarterly journal Aldricist Review, which serves as a forum for theoretical development and policy debate within the broader Aldricist movement.

Regional coordinating bodies also exist, such as the New Alexandrian Aldricist Forum, which facilitates dialogue between the various Aldricist traditions within Nouvelle Alexandrie, including both Intisuyu Aldricism of the Wechua Nation and Yocahu Aldricism of Boriquén.

Contemporary Relevance

As of 1742 AN, Aldricism continues to evolve and adapt to changing political landscapes while maintaining certain core principles. Its emphasis on balancing individual freedom with social responsibility, market mechanisms with state guidance, and national identity with international cooperation gives it continuing relevance in addressing contemporary challenges.

The recent rise of indigenous-influenced Aldricist variants such as Intisuyu Aldricism in the Wechua Nation and Yocahu Aldricism in Boriquén points to the ideology's capacity for incorporating diverse cultural perspectives while maintaining a recognizable Aldricist framework. This adaptability may help explain Aldricism's unusual longevity as a political philosophy despite the dramatic changes in the geopolitical landscape since Hartmut Aldric's time.

Contemporary Aldricist thinkers are engaging with emerging issues such as artificial intelligence, climate change, and demographic shifts, developing new applications of Aldricist principles to these challenges. The ongoing dialogue between Classical, Progressive, Intisuyu, and Yocahu variants of Aldricism ensures that the ideology remains vibrant and responsive to changing conditions.

As Helena DuVrais notes in her recent work Aldricism for a New Era, "The genius of Aldricism lies not in providing fixed answers but in offering a framework for addressing new questions while honoring enduring values."

References

Given the multifaceted nature of Aldricism, it would be beneficial to explore further the writings, speeches, and other primary sources related to this political ideology. Academic research, historical analyses, and political critiques have also contributed to the understanding of Aldricism.

Books

• Hartmut Aldric, The Free Individual in a Just Society – The seminal work that outlines the philosophy of Aldricism.
• Morticia Vegas Campao, Aldricist Economics – A comprehensive study of the economic aspects of Aldricism, especially the social market economy.
• Oswald Verethragna, Aldricism: A Contemporary Interpretation – A scholarly investigation into the modern evolution of Aldricism.
• Alejandro Campos, Mi Vida Alduriana - The memoirs of prominent New Alexandrian statesman Alejandro Campos, writings develop an Aldricism that uses government to shape economic outcomes and lays the groundwork for modern Aldricist thought.
• Federico Santamarina, Economic Regeneration in the Aldricist State – A treatise on the regenerative approach to economics in Aldricist thought.
• Helena DuVrais, Aldricism for a New Era – A contemporary examination of Aldricist principles applied to emerging challenges.
• Apu Kuntur and Mayta Qhapaq, Intisuyu: Wechua Paths to Aldricism – The foundational text of Intisuyu Aldricism from the Wechua Nation.
• Carlos Taíno and Mayani Guacanagari, Yocahu: The Wakara Way in Aldricist Thought – The key work establishing Yocahu Aldricism in Boriquén.
• Fernanda Cavalcanti, The Balanced Freedom: Core Concepts in Aldricist Philosophy – An analysis of the philosophical foundations of Aldricism.
• Henrietta Solano, Ecological Citizenship in the Aldricist State – An exploration of environmental dimensions in modern Aldricist thought.

Articles and Papers

• Helena DuVrais, "Aldricism and Civic Nationalism: Bridging Divides" – An examination of the role of civic nationalism within Aldricism.
• Alejandro Campos, "The Record As It Stands" - A paper introducing the release of a trove of documents and papers from Campos' service as President of Alduria and later, Premier of Nouvelle Alexandrie.
• William Lavin, "Stability and Freedom: The Ransenari Approach to Aldricism" – A leading economist's analysis of Ransenari Aldricism's distinctive features.
• Beatriz Daguao, "Guaitiao and Self-Determination in Wakara Political Thought" – An exposition of key concepts in Yocahu Aldricism.
• Apu Kuntur, "Ayni and Reciprocity in Intisuyu Aldricism" – A foundational paper on Wechua interpretations of Aldricist principles.
• Javier Montalbán, "Civic Rituals and Cultural Integration in Valencia" – A case study of Aldricist approaches to cultural pluralism.

Speeches

• Speeches of Hartmut Aldric – Various speeches by the founder of Aldricism, addressing both the overarching philosophy and specific policies.
• Lord Holly-Wythe's Stewardship Addresses – A collection of addresses that shed light on the practical application of Aldricism in governance.
• Speeches of Alejandro Campos - Various speeches by prominent New Alexandrian statesman as President of Alduria and later Premier of Nouvelle Alexandrie that layout policies, arguments, and key values that form the bedrock of modern Aldricist thought.
• Mayani Guacanagari's "Cemí Balance" address to the Wakara People's Party convention of 1735 AN – A foundational statement of Yocahu Aldricist principles.
• Mayta Qhapaq's "Ayllu and Individual" speech at the Wechua Regional Assembly of 1732 AN – A key articulation of Intisuyu Aldricist philosophy.

See also

• Aldricist and Neoliberal Conference
• Intisuyu Aldricism
• Yocahu Aldricism
• New Alexandrian Aldricist Forum
• Wakara People's Party