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Mostrando postagens com marcador Francis Fukuyama. Mostrar todas as postagens
Mostrando postagens com marcador Francis Fukuyama. Mostrar todas as postagens

sexta-feira, 4 de abril de 2014

Fukuyama e a Confianca: base da riqueza das nacoes - Gary North

O francês Alain Peyrefytte também tem um livro chamado La Société de Confiance, que vale a pena ler.
Paulo Roberto de Almeida

Uma característica crucial para o enriquecimento de qualquer economia: a confiança
por , Instituto Mises Brasil, segunda-feira, 31 de março de 2014

 

firma.jpgFrancis Fukuyama ficou famoso em 1988 por causa da publicação de seu livro O Fim da História.  A tese que ele defendia era tola e simplória: a democracia liberal havia derrotado todos os sistemas e, dali em diante, passaria a ser o arranjo preponderante e superior a todos os outros.  Isso se comprovou uma óbvia inverdade.  Pense no Islã.  Pense na política burocrática reinante na China.  Pense em Hong Kong e em Cingapura, que não têm democracia — ao menos, não no estilo defendido por Fukuyama.
À época, o livro recebeu uma estrondosa publicidade.  Hoje, ele raramente é citado.  Nunca entendi por que esse livro foi levado a sério.  No entanto, durante um bom tempo, várias pessoas o levaram a sério.
Em 1995, Fukuyama publicou outro livro: Confiança.  A publicidade recebida por este livro foi ínfima.  Mas o livro é excelente.  Digo mais: é um dos mais importantes livros já escritos sobre economia e ordem social.
Neste livro, Fukuyama analisa os efeitos da confiança sobre uma sociedade.  Ele concentra sua análise nos Estados Unidos, no Japão, na China e no sul da Itália, onde praticamente não há confiança nenhuma em nada e ninguém confia em ninguém.  Ato contínuo, ele analisa como a presença ou a ausência da confiança pode se tornar uma fonte de ordem social, de crescimento econômico e de aumento da produtividade geral. 
Ele descobriu, de maneira nada surpreendente, que os EUA, até aproximadamente 1960, possuíam uma enorme vantagem competitiva em relação ao resto do mundo por causa do alto nível de confiança que seus habitantes tinham em relação aos seus conterrâneos.  À medida que a confiança foi declinando, a taxa de crescimento econômico também declinou.  Concomitantemente ao declínio na confiança houve um aumento no número de advogados.
Uma das sociedades menos produtivas de toda a Europa Ocidental é a do sul da Itália.  Ele atribui isso à falta de confiança que reina na região.  Esse é um dos motivos pelos quais as sociedades secretas, especialmente a Máfia, têm tanta influência no sul da Itália: tais organizações provêm um mínimo de ordem social para seus membros, e a população em geral não oferece muita resistência à existência destas organizações.
A seção sobre a China é a mais interessante.  Fukuyama diz que os chineses apresentam um grande nível de confiança, mas somente em relação às suas famílias.  Isso faz com que seja muito difícil para empresas chinesas concorrerem com pequenos empreendimentos geridos por famílias ou com pequenos empreendimentos que tenham conexões familiares.  Faz com que seja mais difícil criar grandes empresas.  E faz com que seja ainda mais difícil levantar fundos e conseguir capital para financiar essas grandes empresas.
Já o Japão está em um meio-termo entre os EUA e a China.  No Japão, ao contrário da China, há mais confiança em organizações que não estejam ligadas a famílias.  No entanto, os grandes conglomerados japoneses possuem em suas raízes um pequeno número de famílias japonesas.
Em seu livro, Fukuyama dizia acreditar que as corporações japonesas poderiam concorrer no mercado internacional de maneira mais efetiva do que as empresas chinesas porque os japoneses podiam contratar as melhores pessoas, muito embora suas empresas não apresentassem conexões familiares.  Os japoneses também seriam capazes de conseguir dinheiro para investimentos mais facilmente do que as empresas chinesas.
Se olharmos o que ocorreu ao longo das últimas décadas, creio que essa tese se comprovou.  Empresas chinesas demonstraram uma maior tendência de serem mais intimamente associadas ao governo chinês.  O estado tem sido a fonte de financiamento das empresas chinesas.  O sistema bancário está mais intimamente ligado ao estado na China do que nas nações ocidentais.
A ausência de instituições formais pode ser observada quase que em sua integralidade na República Popular da China, onde a ideologia maoísta foi a grande responsável pelo atraso na introdução de instituições "burguesas", como o direito comercial.  Até o presente momento, empreendedores na China têm de enfrentar um ambiente jurídico extremamente arbitrário, no qual os direitos de propriedade são tênues, os níveis de tributação são variáveis e mudam de acordo com as vontades de cada governo provincial, e o suborno é a rotina quando se lida com funcionários do governo. (p. 330)
Empresas chinesas têm sido bem-sucedidas em exportar bens manufaturados.  E continuará sendo assim por um bom tempo, pois o governo mercantilista está declaradamente comprometido em manter a moeda desvalorizada para seguir estimulando as exportações, mesmo que à custa do bem-estar de todo o resto da população.  A economia chinesa funciona mais na base do "quem você conhece" do que na base do "o que você sabe fazer". 
Meu palpite é que as empresas chinesas serão menos eficazes no setor de serviços do que no setor industrial, pois a confiança dos chineses não vai além das ligações familiares.  E é aí que surge o problema: à medida que uma nação enriquece, o setor de serviços ganha mais importância.  A tendência da economia é diminuir a importância do setor industrial e aumentar a participação do setor de serviços.  Isso será um grande fator restringente sobre o desenvolvimento da economia chinesa.
Fukuyama também escreveu o seguinte:
Um estado liberal é, em última instância, um estado limitado; um estado em que a atividade do governo é estritamente delimitada pela esfera da liberdade individual.  Se tal sociedade não se degenerar no caos ou se tornar ingovernável, ela será capaz de apresentar uma autonomia governamental em todos os níveis de organização social.  A sobrevivência de tal sistema dependerá não somente da lei, mas também do autocontrole e do comedimento dos indivíduos.  Se eles não forem capazes de apresentar uma coesão em prol de um propósito comum; se eles não forem tolerantes e respeitosos em relação aos conterrâneos, ou não respeitarem as leis que eles próprios criaram para si mesmos, uma agência com grande poder coercivo terá de ser criada para manter cada indivíduo na linha. 
Por outro lado, um arranjo sem estado pode funcionar em uma sociedade que apresente um grau extraordinariamente alto de sociabilidade espontânea; uma sociedade na qual o comedimento, a temperança e o comportamento baseado em normas fluam naturalmente do cerne desta sociedade, sem ter de ser trazido de fora. 
Um país com um capital social baixo não apenas é mais propenso a ter empresas pequenas, fracas e ineficientes, como também sofrerá mais com a corrupção generalizada de seus funcionários públicos e com uma administração pública ineficaz.  Tal situação é dolorosamente evidente na Itália, onde, à medida que se sai do norte e do centro do país em direção ao sul, percebe-se uma relação direta entre atomização social e corrupção (pp. 357-58).
Creio que a teorização acima é correta.  Ela é perceptível em todos os países que enriqueceram.  Além dos EUA, pense na Suíça, no Canadá, na Austrália e na Nova Zelândia.  Pesquise o nível de confiança vigente nestes países.  Pesquise como sua população interage entre si.  Pesquise o grau de burocracia exigido para se fechar um negócio.  Depois, faça o mesmo para os países da América Latina e da África.
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Leia também:

segunda-feira, 24 de fevereiro de 2014

O mundo de Fukuyama e os tropecos da Historia, na Ucrania, na Russia - Ross Douthat

 

Huntington’s Conflicts, Fukuyama’s World

My Sunday column, on Russian grand strategy and Ukrainian turmoil, doubles as the latest installment in my semi-recurring series dedicated to the idea that ours is still essentially a Francis Fukuyaman world — that is, a world in which the West’s combination of liberal cosmopolitanism and democratic capitalism has no ideological rivals worthy of the name. To elaborate a little on that theme and its significance, let me quote from a Walter Russell Mead essay that ran in the Journal late last week, under the Fukuyama-invoking headline “Putin Knows History Hasn’t Ended”:
… this episode is confirmation that the problem that has haunted Western statesmanship since 1989 is still with us. Both President Obama and the many-headed collection of committees that constitutes the decision-making apparatus of the EU believe that the end of the Cold War meant an end to geopolitics.
….This is not so much an intellectual error as a political miscalculation. For American and European policy makers, the 1989 geopolitical settlement of the Cold War seemed both desirable and irreversible. Powers like Russia, China and Iran, who might be dissatisfied with either the boundaries or the legal and moral norms that characterized the post-Cold War world, lacked the power to do anything about it. This outlook is Francis Fukuyama’s “The End of History” on steroids: Humanity had not only discovered the forms of government and economic organization under which it would proceed from here on out, it had found the national boundaries and the hierarchy of states that would last indefinitely.
There are many things that Vladimir Putin doesn’t understand, but geopolitics isn’t one of them. His ability to identify and exploit the difference between the West’s rhetoric and its capabilities and intentions has allowed him to stop NATO expansion, split Georgia, subject Washington to serial humiliations in Syria and, now, to bring chaos to Ukraine.
Mr. Putin is a master of a game that the West doesn’t want to play, and as a result he’s won game after game with weak cards. He cannot use smoke and mirrors to elevate Russia back into superpower rank, and bringing a peaceful Ukraine back into the Kremlin’s tight embrace is also probably beyond him … But as long as the West, beguiled by dreams of win-win solutions, fails to grapple effectively in the muddy, zero-sum world of classic geopolitics, Mr. Putin and his fellow revisionists in Beijing and Tehran will continue to wreak havoc with Western designs.
Though this analysis may give Putin’s Ukrainian strategems a little too much credit (he’s not exactly winning this crisis so far), I think it has a lot of merit. Nobody would look at the last decade and a half in U.S. foreign policy and say that we’ve played the great game particularly well, and a naive Fukayama-on-steroids view of post-Cold War geopolitics has arguably been a problem under both George W. Bush and Barack Obama — taking the form of an overestimation of American military power in Bush’s case, and an overestimation of the influence of global norms and institutions in Obama’s.
But perhaps the issue isn’t just that our policymakers have overread their Fukuyama. Maybe it’s that in an essentially Fukuyaman world, where liberal democracy has few intellectually-credible challengers, the stakes of geopolitics are considerably lower than they used to be …. and so our policymakers drift into a kind of laziness that empowers figures like Putin on the margins … but only on the margins, so our laziness is never really fully punished, and so it perdures. In other words, we keep getting outmaneuvered by authoritarian regimes because in a world where the liberal-democratic world has the only attractive model going, the stakes are much higher for illiberal governments than they are for us: They have to be successful in their gambits, because they have so much more to lose, whereas we can afford drift and error, because our underlying mastery is unlikely to be challenged.
Thus, for instance, has Western strategy toward the Russian near-abroad been particularly wise or well-conceived? I would say not: From Georgia to Ukraine, the U.S. and the E.U. and NATO have made repeated efforts to draw former Soviet satellites into the West’s orbit without reckoning fully with potential Russian countermoves, and without being prepared to make the kind of commitment that would be required to fully back our would-be allies and clients in those regions. (And to be clear, I think making that kind of commitment — a military guarantee to Tbilisi, for instance — would be a reckless mistake.)
But at the same time, from the West’s perspective, the stakes in these disputes are relatively low. The struggle for influence is taking place on Russia’s very doorstep, and there’s no real possibility that a Putinist victory in Kiev or the Caucasus would inspire copycat right-wing movements to seize power in, say, Italy or France or Germany, the way Communist movements nearly did in the early 20th century. A true “new Cold War” scenario, in other words, remains entirely fanciful — which means, in turn, that no matter how many hands Putin wins with weak cards we’ll still be playing with house money.
You can tell a similar story about a lot of the places where lesser powers have frustrated American policymakers in the last decade — the Iranians in Iraq, Pakistan (or various Pakistani factions) in Afghanistan, Assad and Putin recently in Syria. We make a botch of things, they outmaneuver us, the world becomes marginally more dangerous and our influence marginally declines … but at the end of the day they’re still tinpot thugs presiding over basket-case economies with the mob always potentially at their throat, and there’s still no equivalent of the Comintern or the Axis (or the Holy Alliance, further back) in sight.
Or to put it yet another way … there’s a sense in which Samuel Huntington’s “clash of civilizations” thesis, touted as an alternative to Fukayama’s liberal triumphalism, has been vindicated by geopolitical events: There really are major civilizational faultlines in the post-Cold War world, and crises keep irrupting along the rough borders that Huntington sketched — where what he called the “Orthodox” world overlaps with the West (the Balkans, the Ukraine), along Islam’s so-called “bloody borders” (from central Africa to Central Asia), in Latin American resistance (in Venezuela’s Chavismo, Bolivia’s ethno-socialism, and the like) to North American-style neoliberalism, and to a lesser extent in the long-simmering Sino-Japanese tensions in North Asia.
But at the same time, Huntington’s partial vindication hasn’t actually disproven Fukuyama’s point, because all of these conflicts are still taking place in the shadow of a kind of liberal hegemony, and none them have the kind of global relevance or ideological import that the conflicts of the 19th and 20th century did. Radical Islam is essentially an anti-modern protest, not a real alternative … China’s meritocratic-authoritarian model has a long way to go to prove itself as anything except a repressive Sino-specific kludge … Chavismo and similar experiments struggle to maintain even domestic legitimacy … and what Huntington called the Western model is still the only real aspiring world-civilization, with enemies aplenty, yes, but also influence and admirers in every corner of the globe.
None of this means that geopolitics somehow doesn’t matter anymore, or that events from the Iraq War to the current Ukrainian troubles are just minor detours on a march to an inevitable destination. Liberal democracy’s current status as the only ideological game in town need not prove permanent, tensions still abound within the liberal project, and one can buy the “end of history” thesis as a description of our era without believing that it represents an actual definitive End.
But where the challenges we’re facing right now are concerned, from Kiev to Caracas, the Middle East to the Korean peninsula, the context in which geopolitical maneuvering takes place still leaves our would-be rivals at a permanent ideological disadvantage, which even the wiliness of Vladimir Putin is unlikely to soon overcome.

domingo, 20 de outubro de 2013

Uma resenha do livro mais recente de Francis Fukuyama - Antonio Paim

Recomendo a leitura desta resenha do último livro de Fukuyama, que comprei na edição original americana, tal como feita pelo filósofo Antonio Paim, a partir da edição brasileira:

PAIM, Antonio. “A ORIGEM DA ORDEM POLÍTICA SEGUNDO FRANCIS FUKUYAMA”. Ibérica – Revista Interdisciplinar de Estudos Ibéricos e Ibero-Americanos (ISSN 1980-5837) Vol. VII, Nº 20, Juiz de Fora, ago./nov/2012: pp. 84-102. 

http://www.sophiaweb.net/repositorio/iberica/iberica20/ordem-fukuyama-paim.pdf

See more at: 
http://www.estudosibericos.com/article/a-origem-da-ordem-politica-segundo-francis-fukuyama#sthash.esicIRho.dpf

domingo, 30 de junho de 2013

Fukuyama on the Middle-Class revolutions: Brazil, Turkey, etc (WSJ)

The Saturday Essay
The Wall Street Journal, June 29, 2013

The Middle-Class Revolution

All over the world, argues Francis Fukuyama, today's political turmoil has a common theme: the failure of governments to meet the rising expectations of the newly prosperous and educated.

    By 
  • FRANCIS FUKUYAMA
[image]Reuters
BRAZIL JUNE 22, 2013 | Demonstrators protest corruption and poor public services.
Over the past decade, Turkey and Brazil have been widely celebrated as star economic performers—emerging markets with increasing influence on the international stage. Yet, over the past three months, both countries have been paralyzed by massive demonstrations expressing deep discontent with their governments' performance. What is going on here, and will more countries experience similar upheavals?
The theme that connects recent events in Turkey and Brazil to each other, as well as to the 2011 Arab Spring and continuing protests in China, is the rise of a new global middle class. Everywhere it has emerged, a modern middle class causes political ferment, but only rarely has it been able, on its own, to bring about lasting political change. Nothing we have seen lately in the streets of Istanbul or Rio de Janeiro suggests that these cases will be an exception.
In Turkey and Brazil, as in Tunisia and Egypt before them, political protest has been led not by the poor but by young people with higher-than-average levels of education and income. They are technology-savvy and use social media like Facebook and Twitter to broadcast information and organize demonstrations. Even when they live in countries that hold regular democratic elections, they feel alienated from the ruling political elite.
image
European Pressphoto Agency
TURKEY JUNE 22, 2013 | A protester holds a flag in Taksim Square in Istanbul.A
image
European Pressphoto Agency
TUNISIA FEB. 25, 2011 | Tunisians rally to demand the resignation of the interim government.
image
European Pressphoto Agency
EGYPT JUNE 28, 2013 | Egyptians opposing President Morsi hold placards reading 'Leave.'
In the case of Turkey, they object to Prime Minister Recep Tayyip Erdoğan's development-at-all-cost policies and authoritarian manner. In Brazil, they object to an entrenched and highly corrupt political elite that has showcased glamour projects like the World Cup and Rio Olympics while failing to provide basic services like health and education to the general public. For them, it is not enough that Brazil's president, Dilma Rousseff, was herself a left-wing activist jailed by the military regime during the 1970s and leader of the progressive Brazilian Workers Party. In their eyes, that party itself has been sucked into the maw of the corrupt "system," as revealed by a recent vote-buying scandal, and is now part of the problem of ineffective and unresponsive government.

The business world has been buzzing about the rising "global middle class" for at least a decade. A 2008 Goldman Sachs report defined this group as those with incomes between $6,000 and $30,000 a year and predicted that it would grow by some two billion people by 2030. A 2012 report by the European Union Institute for Security Studies, using a broader definition of middle class, predicted that the number of people in that category would grow from 1.8 billion in 2009 to 3.2 billion in 2020 and 4.9 billion in 2030 (out of a projected global population of 8.3 billion). The bulk of this growth will occur in Asia, particularly China and India. But every region of the world will participate in the trend, including Africa, which the African Development Bank estimates already has a middle class of more than 300 million people.
Corporations are salivating at the prospect of this emerging middle class because it represents a vast pool of new consumers. Economists and business analysts tend to define middle-class status simply in monetary terms, labeling people as middle class if they fall within the middle of the income distribution for their countries, or else surpass some absolute level of consumption that raises a family above the subsistence level of the poor.
But middle-class status is better defined by education, occupation and the ownership of assets, which are far more consequential in predicting political behavior. Any number of cross-national studies, including recent Pew surveys and data from the World Values Survey at the University of Michigan, show that higher education levels correlate with people's assigning a higher value to democracy, individual freedom and tolerance for alternative lifestyles. Middle-class people want not just security for their families but choices and opportunities for themselves. Those who have completed high school or have some years of university education are far more likely to be aware of events in other parts of the world and to be connected to people of a similar social class abroad through technology.

Families who have durable assets like a house or apartment have a much greater stake in politics, since these are things that the government could take away from them. Since the middle classes tend to be the ones who pay taxes, they have a direct interest in making government accountable. Most importantly, newly arrived members of the middle class are more likely to be spurred to action by what the late political scientist Samuel Huntington called "the gap": that is, the failure of society to meet their rapidly rising expectations for economic and social advancement. While the poor struggle to survive from day to day, disappointed middle-class people are much more likely to engage in political activism to get their way.
This dynamic was evident in the Arab Spring, where regime-changing uprisings were led by tens of thousands of relatively well-educated young people. Both Tunisia and Egypt had produced large numbers of college graduates over the past generation. But the authoritarian governments of Zine El Abidine Ben Ali and Hosni Mubarak were classic crony-capitalist regimes, in which economic opportunities depended heavily on political connections. Neither country, in any event, had grown fast enough economically to provide jobs for ever-larger cohorts of young people. The result was political revolution.

None of this is a new phenomenon. The French, Bolshevik and Chinese Revolutions were all led by discontented middle-class individuals, even if their ultimate course was later affected by peasants, workers and the poor. The 1848 "Springtime of Peoples" saw virtually the whole European continent erupt in revolution, a direct product of the European middle classes' growth over the previous decades.
While protests, uprisings and occasionally revolutions are typically led by newly arrived members of the middle class, the latter rarely succeed on their own in bringing about long-term political change. This is because the middle class seldom represents more than a minority of the society in developing countries and is itself internally divided. Unless they can form a coalition with other parts of society, their movements seldom produce enduring political change.
Thus the young protesters in Tunis or in Cairo's Tahrir Square, having brought about the fall of their respective dictators, failed to follow up by organizing political parties that were capable of contesting nationwide elections. Students in particular are clueless about how to reach out to peasants and the working class to create a broad political coalition. By contrast, the Islamist parties—Ennahda in Tunisia and the Muslim Brotherhood in Egypt—had a social base in the rural population. Through years of political persecution, they had become adept at organizing their less-educated followers. The result was their triumph in the first elections held after the fall of the authoritarian regimes.
A similar fate potentially awaits the protesters in Turkey. Prime Minister Erdoğan remains popular outside of the country's urban areas and has not hesitated to mobilize members of his own Justice and Development Party (AKP) to confront his opponents. Turkey's middle class, moreover, is itself divided. That country's remarkable economic growth over the past decade has been fueled in large measure by a new, pious and highly entrepreneurial middle class that has strongly supported Erdoğan's AKP.
This social group works hard and saves its money. It exhibits many of the same virtues that the sociologist Max Weber associated with Puritan Christianity in early modern Europe, which he claimed was the basis for capitalist development there. The urban protesters in Turkey, by contrast, remain more secular and connected to the modernist values of their peers in Europe and America. Not only does this group face tough repression from a prime minister with authoritarian instincts, it faces the same difficulties in forging linkages with other social classes that have bedeviled similar movements in Russia, Ukraine and elsewhere.
The situation in Brazil is rather different. The protesters there will not face tough repression from President Rousseff's administration. Rather, the challenge will be avoiding co-optation over the long term by the system's entrenched and corrupt incumbents. Middle-class status does not mean that an individual will automatically support democracy or clean government. Indeed, a large part of Brazil's older middle class was employed by the state sector, where it was dependent on patronage politics and state control of the economy. Middle classes there, and in Asian countries like Thailand and China, have thrown their support behind authoritarian governments when it seemed like that was the best means of securing their economic futures.

Brazil's recent economic growth has produced a different and more entrepreneurial middle class rooted in the private sector. But this group could follow its economic self-interest in either of two directions. On the one hand, the entrepreneurial minority could serve as the basis of a middle-class coalition that seeks to reform the Brazilian political system as a whole, pushing to hold corrupt politicians accountable and to change the rules that make client-based politics possible. This is what happened in the U.S. during the Progressive Era, when a broad middle-class mobilization succeeded in rallying support for civil-service reform and an end to the 19th-century patronage system. Alternatively, members of the urban middle class could dissipate their energies in distractions like identity politics or get bought off individually by a system that offers great rewards to people who learn to play the insiders' game.
image
REUTERS
Brazil's recent economic growth has produced an entrepreneurial middle class. Above,aprotest in Rio de Janeiro on June 20.
There is no guarantee that Brazil will follow the reformist path in the wake of the protests. Much will depend on leadership. President Rousseff has a tremendous opportunity to use the uprisings as an occasion to launch a much more ambitious systemic reform. Up to now she has been very cautious in how far she was willing to push against the old system, constrained by the limitations of her own party and political coalition. But just as the 1881 assassination of President James A. Garfield by a disappointed office-seeker became the occasion for wide-ranging clean-government reforms in the U.S., so too could Brazil use the occasion of the protests to shift onto a very different course today.
The global economic growth that has taken place since the 1970s—with a quadrupling of global economic output—has reshuffled the social deck around the world. The middle classes in the so-called "emerging market" countries are larger, richer, better educated and more technologically connected than ever before.
This has huge implications for China, whose middle-class population now numbers in the hundreds of millions and constitutes perhaps a third of the total. These are the people who communicate by Sina Weibo—the Chinese Twitter—and have grown accustomed to exposing and complaining about the arrogance and duplicity of the government and Party elite. They want a freer society, though it is not clear they necessarily want one-person, one-vote democracy in the near term.
This group will come under particular stress in the coming decade as China struggles to move from middle- to high-income status. Economic growth rates have already started to slow over the past two years and will inevitably revert to a more modest level as the country's economy matures. The industrial job machine that the regime has created since 1978 will no longer serve the aspirations of this population. It is already the case that China produces some six million to seven million new college graduates each year, whose job prospects are dimmer than those of their working-class parents. If ever there was a threatening gap between rapidly rising expectations and a disappointing reality, it will emerge in China over the next few years, with vast implications for the country's stability.
There, as in other parts of the developing world, the rise of a new middle class underlies the phenomenon described by Moises Naím of the Carnegie Endowment as the "end of power." The middle classes have been on the front lines of opposition to abuses of power, whether by authoritarian or democratic regimes. The challenge for them is to turn their protest movements into durable political change, expressed in the form of new institutions and policies. In Latin America, Chile has been a star performer with regard to economic growth and the effectiveness of its democratic political system. Nonetheless, recent years have seen an explosion of protests by high-school students who have pointed to the failings of the country's public education system.
The new middle class is not just a challenge for authoritarian regimes or new democracies. No established democracy should believe it can rest on its laurels, simply because it holds elections and has leaders who do well in opinion polls. The technologically empowered middle class will be highly demanding of their politicians across the board.
The U.S. and Europe are experiencing sluggish growth and persistently high unemployment, which for young people in countries like Spain reaches 50%. In the rich world, the older generation also has failed the young by bequeathing them crushing debts. No politician in the U.S. or Europe should look down complacently on the events unfolding in the streets of Istanbul and São Paulo. It would be a grave mistake to think, "It can't happen here."
—Mr. Fukuyama is a senior fellow at Stanford University's Freeman Spogli Institute for International Studies and the author of "The Origins of Political Order: From Prehuman Times to the French Revolution."
A version of this article appeared June 29, 2013, on page C1 in the U.S. edition of The Wall Street Journal, with the headline: The Middle-ClassRevolution.

domingo, 16 de junho de 2013

Fukuyama: um dos mais importantes pensadores da política da atualidade


Ao falar do Ocidente, mais especificamente sobre a Europa, Francis Fukuyama destaca a importância da lei para a legitimação do Estado.
por Fabio S. Cardoso (05/06/2013)
Professor na Universidade Anhembi Morumbi. Colabora com o jornal literárioRascunho, entre outros
“As origens da ordem política: Dos tempos pré-humanos até a Revolução Francesa”, de Francis Fukuyama

As origens da ordem política
Francis Fukuyama (trad. Nivaldo Montingelli Jr.)
Rocco, 2013, 592 páginas

Funciona assim: se, num debate sobre conceitos em política, um dos interlocutores ousar mencionar o nome do cientista político norte-americano Francis Fukuyama, estará automaticamente desautorizado a argumentar. Para certos comentaristas e soi-disant analistas, o nome de Fukuyama não apenas está ultrapassado (posto que é considerado apenas um ideólogo do final da década 1980), como também é um dos falcões do temido pensamento conservador da direita norte-americana, um grupo que deve ser estigmatizado, solapado e, se possível, esquecido. Numa variação desse raciocínio tacanho, há quem diga que as ideias de Fukuyama podem ser sintetizadas a partir de seu ensaio mais célebre, “O fim da história?”, publicado em 1989 e que seria, anos depois, um livro de sucesso. Para quem não leu, o texto de Fukuyama decretava a vitória da democracia liberal perante o fracasso do socialismo real – e, com efeito, o autor jamais seria perdoado pela provocação do título de seu ensaio.
Pois então, anos depois, Fukuyama está de volta com outro livro de sucesso na praça, desta vezAs origens da ordem política, editado no Brasil pela Rocco. Ao longo de quase 600 páginas, o pensador liberal estabelece uma reflexão sobre a política, tomando como referência as ideias de outro pensador odiado pelas esquerdas mundo afora: Samuel Huntington, que, em 1968, assinou o artigo “Political order in changing societies”. Fukuyama acreditou que era possível rever as ideias de seu mentor e se propôs a estabelecer uma longa e caudalosa análise sobre como a política ainda importa. Para desespero dos detratores que sequer leem seus livros, a obra, se não é incontestável, desafia o senso comum ao avaliar a influência da política desde sempre na vida em sociedade.
Para tanto, o autor divide sua análise em dois tomos. E, com efeito, o que temos em mãos é a primeira parte de sua análise, que vai dos tempos pré-humanos à Revolução Francesa. Amparado em vasta bibliografia, o autor é hábil ao pincelar os momentos decisivos que lhe servem de base para investigar e comentar como se organizava a política em outros tempos, que nos parecem ao mesmo tempo distantes e desconectados para com a nossa realidade. Com isso, nas palavras de Fukuyama: “O objetivo deste livro é preencher alguns hiatos desta amnésia histórica com um relato de onde vieram as instituições políticas fundamentais das sociedades que hoje as dão como certas. As três categorias de instituições em questão são as que acabamos de descrever: O Estado; O Estado de Direito; Governo responsável”.
Nota-se, desde o início, que o autor é um defensor entusiasmado daquilo que ele classifica, desde há muito em sua obra, da ideia de uma democracia liberal. O leitor menos afeito aos conceitos de ciência política pode vislumbrar o seguinte paralelo: é o tipo de democracia achincalhada por determinados governantes da América Latina, posto que tal modelo político-econômico geraria lucro, riqueza e benefícios apenas à elite. No Brasil, quem sustenta esse tipo de modelo está condenado a ser visto como direitista e reacionário alinhado ao sistema. Não espanta que o Brasil tenha despencado em recente avaliação do índice de competitividade.
De volta ao livro, se nas primeiras páginas Fukuyama dedica um espaço considerável para elaborar uma análise do sistema internacional contemporâneo, logo adiante o autor propõe uma espécie de revisão da ordem política mundial antes mesmo da ideia de Estado-Nação ser a pedra de toque da política internacional. Com isso, é eficaz ao explicar de que maneira os principais atores do sistema mundial se desenvolveram, observando, de quebra, a sua constituição do ponto de vista histórico. É assim que se compreende, por exemplo, os meandros do Império Chines à época da dinastia Han, conforme se observa nas palavras do autor: “Qin Shi Huangdi estendeu as instituições de seu Estado natal para toda a China, criando assim não apenas um Estado, mas aquela que viria a se tornar, sob seus sucessores da dinastia Han, uma cultura de elite chinesa unificada”.
De igual modo, Fukuyama apresenta as características elementares do complexo sistema de castas indiano. Nesse capítulo, o autor dialoga com Durkheim e Max Weber, ao destacar a influência da religião para a compreensão da vida econômica. É singular, nesse sentido, a explicação concedida sobre os meandros políticos daquela localidade:
(…)na Índia não foram as elites que detinham o poder coercivo e econômico que acabaram no topo, e sim aquelas que detinham poder ritual. Mesmo se uma pessoa acreditasse que as causas materiais tinham prioridade, ainda precisaria responder à pergunta de por que os xátrias e os vaisas – os guerreiros e mercadores – concordavam em se subordinar aos brâmanes, dando-lhes não apenas terras e recursos econômicos, mas também o controle de aspectos íntimos de sua vida pessoal.
Ao falar do Ocidente, mais especificamente sobre a Europa, o cientista político destaca a importância da lei para a legitimação do Estado – a princípio, baseado numa autoridade religiosa; e depois como um conjunto de regras fundamentadas num amplo consenso social a respeito de valores básicos. Fukuyama, então, chega ao que pode ser considerado o postulado elementar da legitimidade do Estado no Ocidente, a saber: “O primado da lei é um componente distinto da ordem política que impõe limitações ao poder de um Estado”. Em linhas gerais, é essa característica que transforma determinadas experiências políticas – como a Bolívia de Evo Morales ou a Venezuela chavista – em regimes que destoam desse projeto que busca a legitimidade respeitando as regras do jogo, uma vez que é sabido que as lideranças destes países alteraram as respectivas cartas constitucionais para se perpetuarem no poder de forma indefinida. Em outras palavras, se é verdade que não podem ser chamadas diretamente de ditaduras, é possível situá-las conforme a afirmação de Fukuyama ainda no início do livro: “A incapacidade de cumprir as promessas de democracia representa aquele que talvez seja o maior desafio à legitimidade desses sistemas políticos”.
Ainda observando o processo político no Ocidente, Francis Fukuyama analisa, para desespero de Marilena Chauí, a influência da burguesia (ou, nos termos de hoje, classe média) para o estabelecimento da emancipação política na Inglaterra, anotando precisamente o período anterior à Revolução Gloriosa: “A classe média teve papel fundamental no parlamento e ganhou um substancial poder econômico e político antes da Guerra Civil e da Revolução Gloriosa. Representou um forte contrapeso aos grandes lordes e ao rei em suas lutas pelo poder”. Eis aí, talvez, uma pista de por que seus anseios e expectativas assustem tanto os que desejam se perpetuar nos cargos, ontem e hoje…
No entanto, ao tratar da Revolução Gloriosa, Fukuyama reavalia também a alteração do ideário político no tocante à já mencionada questão da legitimidade. O pensador norte-americano comenta que John Locke, em contraponto a Thomas Hobbes, reavaliou o papel do Estado em relação ao indivíduo, uma vez que o autor de Dois tratados sobre o governo civil asseverou que os súditos poderiam, sim, substituir um monarca que se tornasse tirano por violar os direitos naturais. Em síntese, Fukuyama assinala que “a Revolução Gloriosa não foi feita para que um governante ou conjunto de elites tomasse o controle do Estado e suas rendas de outro, mas para definir o princípio sobre o qual seriam escolhidos todos os governantes subsequentes”.
Entre as muitas coisas que se aprende a partir da leitura de As origens da ordem política, é correto destacar que o autor não mudou de ideia sobre o que disse no final dos anos 80, exatamente porque ainda segue como um notável defensor e entusiasta do modelo da democracia liberal. Assim, embora fustigado por seus detratores, Fukuyama se mostra um pensador atento e bastante eficaz na elaboração e na exposição de seus argumentos. Este livro, por isso, é obra que serve de referência e também de guia de leitura (e entendimento) do contexto político contemporâneo. Aguardemos a segunda parte.

sábado, 28 de janeiro de 2012

Francis Fukuyama on the financial crisis, and five books to read (The Browser)


Francis Fukuyama on the Financial Crisis
The Browser, Jan 27, 2012

The author of "The End of History" says the financial crisis revealed a great deal about the nature of America’s political and economic system. The shame, he says, is that opportunities to change it are now being ignored.

You’ve chosen the financial crisis as your topic, but I can’t help but start by asking how it fits in with your famous essay, “The End of History”? Given the crisis and the responses to it, do you still believe liberal democracies are the be-all and end-all, as you argued in 1989?
I don’t think that the financial crisis is really relevant to the general conclusion that liberal democracy is the only plausible form of government for a modern society. The financial crisis had a lot of causes – in particular, policy decisions and institutional choices that were made by different countries – but it doesn’t represent some of kind of necessary by-product of the system. There are plenty of countries that really didn’t suffer the crisis, and certainly didn’t suffer it to nearly the extent that the United States did. So it’s more a reflection of policy choices, rather than systemic issues.
With this choice of books, are you suggesting that if people read all of them they’ll get a good sense of the financial crisis in general, or is there a specific point you’re trying to make?
The crisis is obviously a big issue in itself, but the bigger question is what it tells you about the nature of the political system and the economic system that we’re living in. This has an ongoing relevance for how we elect presidents, and what kinds of policies presidents and Congress set in the future. In particular, the crisis has pointed to some interesting aspects of the American political system. One of the really big issues, which is most forcefully raised by Simon Johnson in his book, 13 Bankers, is whether we are actually living in a kind of oligarchy of the sort we attribute to places like Russia or Kazakhstan. The direct role concentrated wealth plays in blocking needed reform then merges, in my mind, into the larger question, which is the impact of interest groups and the way that distorts the political choices that we face – a general crisis for all modern democracies.
So in a way, the financial crisis was a good thing, because it has forced us to concentrate on this issue?
Yes – while nobody wants to have a crisis, it does serve as an opportunity for reform. I would say that one of the big tragedies is that in many respects this was a completely wasted crisis. It wasn’t deep enough. No one wants a crisis on the scale of the Great Depression, but because policymakers acted quickly to put a floor under the collapse of the system, a lot of the political actors were able to shake off the implications of the crisis. That really comes through in the dissenting Republican view of the Financial Crisis Inquiry Commission Report – to pretend, in a way, that nothing actually happened that would undermine a belief in the self-regulating nature of markets.
Before we get to that, let’s go through your other books. Your first choice is by Carmen Reinhart and Ken Rogoff and it’s called This Time is Different.
Reinhart and Rogoff are two macroeconomists who have done a marvellous job in bringing together a lot of historical and international data about how unstable financial systems are. The title of their book, This Time is Different, tells you the whole theme. In many respects, the Wall Street crisis was not at all different from Argentina or Britain in the early 1990s or any number of other crises that have been fuelled by credit bubbles and mismanaged macroeconomic policy. The reason that it was so surprising is that a lot of Americans in the 2000s believed that the US financial system was so deep and well developed that it would never be subject to the kind of instability that happened in Latin America during the 1980s. In a way they were victims of complacency. The other thing that is disturbing about the book is that it really shows how long it takes for a country to recover from this kind of a crisis. This suggests that the US and Europe, which is involved in a separate financial crisis of its own, are in for a prolonged period of low growth and stagnation.
I’ve had the book on my shelf for a while, but I’ve found it quite hard to get through. It has this wonderful empirical data to dip into, but it’s pretty dry economics, isn’t it?
That’s one of its advantages. It’s written by two academic economists, it’s got a lot of data and you’ve got to plough through that. It’s a good reference, but it’s not the easiest book to read and it presupposes a certain amount of knowledge of macroeconomics.
How does the book tie into the bigger question that you raised earlier? One thing you homed in on in an article in The American Interest last year is that hasty liberalisation of the financial sector is very dangerous.
One of the great ironies that the book points to is the fact that a lot of the Asian governments were a lot wiser than the US. The US – through the US Treasury and its proxies, like the International Monetary Fund – put very heavy pressure on a lot of the emerging economies in Asia in the 1990s to liberalise. That had the effect of leading to a big influx of liquidity into Asia as a result of the Asian miracle, which then flowed out again in the mid-1990s and led directly to the Asian crisis in 1997. The American reaction to that was to say, “Oh, this shows that the Asian governments are involved in crony capitalism! There’s not enough regulation, they don’t have mature institutions.” They patted themselves on the back that our system was much better than that. But in fact, in many respects, the financial crisis was simply a repeat of the Asian crisis. Instead of the money coming from the outside world into Asia, it flowed from Asia into the US, particularly from surplus countries like China. So there has been a certain amount of poetic justice. Just like these Asian governments, we didn’t have an adequate regulatory system in place, and we got into even bigger trouble than they did as a result. I don’t think there’s ever been a full acknowledgement of that on the part of Western policymakers. What’s happened in Asia is that all of those countries have gotten much more cautious about allowing free financial flows into their economies since 1997. That history – which we’ve managed to forget – is one that is pretty well covered in the Reinhart-Rogoff book.
Also, you mention that the Asians were accused of crony capitalism, but wasn’t a lot of the pressure for Asia to liberalise coming from Wall Street?
Yes, it was coming from the IMF, but the real pressure behind that was Wall Street. So, for example, in Korea, what we call the Asian financial crisis they labelled the IMF crisis. There is still a lot of bitterness. They believe that essentially the IMF took advantage of their liquidity crisis – that’s really what it was, it wasn’t fundamentally an economic crisis – and used that as an excuse to force open capital markets in Korea to the benefit of all the Goldman Sachses, Citigroups and so forth that wanted access to that market. All the American policymakers – Larry Summers, Bob Rubin – still swear that they had very pure motives in doing all of this, that this was just what was good for Korea. But behind that was, in fact, a tremendous amount of lobbying on the part of these big banks that had a direct self-interest in Asian financial liberalisation.
Let’s go on to your next book, which is highly readable and quite hard to put down: Michael Lewis’s The Big Short.
Michael Lewis is terrific both at picking topics and in his exposition. What I thought was most interesting about this book was that there is, to this day, a view about the whole pathology of collateralised debt obligations (CDOs) – these highly complex, packaged mortgage securities – as well as the credit default swaps – the insurance contracts written on those securities – that Wall Street created them and they simply got out of hand. They didn’t anticipate it would be hard to value them, how they would be misused, and so forth. What Michael Lewis points out very forcefully is that they were deliberately created by Wall Street banks in order to produce non-transparent securities that could not be adequately evaluated by the rating agencies, which then could be sold to less sophisticated investors, who would buy the idea that this junk debt actually had triple A ratings. So what this book does quite brilliantly is show that there was actually a high degree of intentionality in creating the crisis. The worst of all these securities are the so-called synthetic CDOs. A CDO is a bond that represents maybe a couple of thousand mortgages; a synthetic CDO is a group of hundreds of CDOs, all packaged into a single security. When you get to that level of complexity, no one can evaluate what this thing is worth. You can come up with sophisticated rationales for why this might actually follow some kind of market logic, but I think Lewis shows that the reason this happened is that they didn’t want anyone to be able to rate it.
But they weren’t intending to cause a big crisis and recession – they were just making money by selling dodgy stuff. They were just being used-car salesmen, in a sense.
Yes, but it raises this issue of intentional fraud, which has been at the root of a lot of the charges against banks like Goldman. The book is a story about these five or six weird individuals that realise what’s going on – that this housing bubble was expanding and then eventually would burst – and the other thing it makes very clear is that it undermines any kind of notion that the crisis was not foreseeable. In fact, you can see that a lot of the big banks began to understand that it was not going to be sustained, and did a lot to promote it, hoping that they would be able to get out before the whole thing collapsed.
I’ve never been a fan of Wall Street, which I covered as a financial journalist and found considerably more secretive than the Chinese companies I followed as a reporter in Shanghai. In the case of Goldman Sachs, I remember even having a hard time finding out who their head of international equity was, as if this was some sort of big secret. However, I also know quite a few people who have worked there, and I find the idea of systematic fraud hard to buy.
It depends what you mean by systematic. Lloyd Blankfein doesn’t get up in the morning and say, “OK. How are we going to defraud people today?” but I do think the relationship of these banks to social rules is fairly dodgy. Rules are viewed as potential obstacles that you try to get around if that maximises your profit. This is a deeper social issue that I think has to do with the economisation of a lot of thinking. Economists have this model of rational utility maximisation – that social benefit comes out of everybody pursuing their private rational self-interest. This has shaded over – imperceptibly over the past couple of generations – to a downplaying of social norms as constraints on behaviour. You see this in a number of places. In business schools, for example. Back in the 1960s and 70s, business schools regarded themselves as professional schools along the lines of law schools or architecture schools. They were meant to inculcate a certain sense of professional responsibility, that you have obligations to society at large. But as a result of the economisation of a lot of what was taught in these schools, individual profit maximisation began to displace this normative sense, and this spilled over into the behaviour of the people who went on from these programmes into the financial sector. In their minds, they weren’t deliberately trying to defraud people, but if they saw an opportunity to take advantage of less sophisticated buyers of subprime mortgages, they would go ahead and do it.
Which doesn’t have to be the norm. It always amuses me to see Wall Street bankers flummoxed and frustrated by Japanese companies, for whom social responsibility – for example, not laying off workers or selling a business to a foreigner – takes priority over maximising profits.
A lot of people on Wall Street itself say that the norms were quite different 30 years ago. When everyone was part of a partnership, there was more of a normative sense that you had a responsibility to customers and that your long-term reputation mattered a great deal. This shorter-term trading mentality has really displaced that in many firms. Whether you can get that back or not is another big social challenge in the future.
What you’re saying does tally with what I see on the ground. For banks, it’s no longer about looking after their customers’ financial well-being, it’s about stuffing as many financial products down the customer’s throat as they possibly can. I guess it’s to do with investor pressure – that as a bank you have to get your stock price up?
It’s a lot of things. As the industry has got bigger and more competitive, and involved more money, the kind of clubby, elite-run brokerages and investment banks that existed a generation or two ago have just disappeared. More competition, more participation and less elite control don’t always lead to the best outcomes.
Let’s go on to Raghuram Rajan’s Fault Lines. I love the bit at the beginning where, pre-crisis, he’s in Jackson Hole telling all these central bankers about the risks in the system, and says he felt like “an early Christian who had wandered into a convention of half-starved lions”. Tell me why it’s on your list.
The book was written a couple of years ago now, but he begins by pointing to the issue that’s being raised now by the Occupy Wall Street movement. A major fact of the last 30 years is growing income inequality in the US. He argues that in many respects the housing bubble was the direct outcome of this growing inequality because, for various reasons having to do with political culture, Americans don’t like outright redistribution. They’re not comfortable with it the way the Europeans are and therefore they did a stealth redistribution through subsidised mortgage lending, which is the origin of Fannie [Mae] and Freddie [Mac] [US government-sponsored mortgage companies]. He accepts the fact that the crisis had multiple causes but he argues that redistribution done through subsidised lending is one of the most inefficient and dangerous ways to do redistribution. He wouldn’t actually disagree with the notion that the country needs more redistribution, but he would call for different social policy remedies. The book is interesting because it puts the subprime housing market in this larger context of growing social inequality.
It’s a great title he has for that particular chapter: “Let Them Eat Credit”. Do you agree with him in his analysis then?
Yes, it’s clearly right. There was such a bipartisan consensus – which we now forget about – in favour of expanded credit opportunities of home ownership for low-income people. Everybody wanted to create an ownership society, and was willing to take a lot of risks, not apparent at the time, in order to do this. This is not something that only Democrats favoured, this is something George Bush got behind in a big way as well. Rajan says it’s a very American approach to dealing with a problem of this sort.
The other thing that I found interesting about that book is that Rajan is a former chief economist of the International Monetary Fund. He is quite aware – and gives quite a lot of evidence in the book – that ultimately one of the big causes of this crisis was Asia, and all the surplus countries that have been following this export-driven growth model. He says that that growth model is destabilising and is not sustainable for the countries that engage in it. One of the fascinating points he makes is that countries that grow using that model never grow up, in a sense. So Japan, all the way back at the time of the Plaza Accord in 1985, understood that they couldn’t keep exporting to the United States based on a weak yen for ever and that they would have to boost domestic demand. It’s now nearly 30 years later and they still have not succeeded in re-orienting their economy towards greater domestic consumption. That raises some very interesting problems for China because China is even larger than Japan and has been completely dependent on that same export-oriented model. Chinese authorities have been claiming that they understand they’ve got to re-orient towards domestic demand, but I suspect that even though it is an authoritarian state they’re not going to be any more successful than the Japanese were in bringing about this shift. When you grow in that fashion, you create all these big, powerful vested interests, which, in China’s case, are these big coastal export industries. The state is in bed with these people and that’s why I think they’re going to continue to run this extremely unbalanced economy.
How does Fault Lines fit in to your broader concern about the American political system?
In the US, we have increasingly concentrated economic and political power. In a democracy, that should get balanced out by the voting power of ordinary people, but that mechanism seems to have broken down. First, there has not been enough recognition of the inequality of power, and second, the way people have mobilised to deal with it, there’s something missing in that as well. The initial response, according to the Rajan book, was to subsidise lending. That is, in effect, a way of not facing the inequality problem openly but trying to deal with it in a covert way.
Also, as you’ve pointed out, the only real populist outrage has been coming from the right, which doesn’t make any sense at all.
That, for me, is the central puzzle of this whole crisis. You have a crisis that starts on Wall Street and implicates a lot of the deregulated free market institutions that were created since the Reagan revolution. The crisis also had roots in the increasing maldistribution of income in the US. Despite all that, there’s been no mobilisation of people on the left. I really don’t believe Occupy Wall Street represents a broad mobilisation. The particular demographic at issue are the white working or lower-middle class in the US, the so-called Reagan Democrats. In the 1930s, they voted for the New Deal coalition – if they were Europeans, they’d be voting for Social Democratic parties. But in the US, in most elections over the past 30 years, they have voted for Republicans who have pursued policies that largely hurt their interests. That’s the big sociological puzzle about the US, why that phenomenon exists.
It’s partly a lack of interest in politics isn’t it? People are losing jobs but they’ve got cable TV, two cars per family. Life is tough, but they can still go shopping and there are enough distractions never to have to think about politics at all.
That’s right. The economist Tyler Cowen has made the point that, in a sense, inequality matters less than it did 100 years ago. If you were at the bottom in terms of income distribution 100 years ago, it was literally a life-threatening situation, in terms of your life expectancy, your vulnerability to setbacks. It’s still the case in large parts of the developing world right now. But here in the US the level of people at the bottom is sufficient that they can still enjoy their smartphones and cheap clothing at Wal-Mart. The issue of inequality becomes much more abstract. They know there are people making billions of dollars, but it doesn’t bother them as directly.
Let’s go on to Simon Johnson and James Kwak’s 13 Bankers. You mention in one article that “this book comes closest to the Marxist plutocracy conspiracy” theory of the crisis, which made me laugh, considering Johnson is, like Rajan, a former chief economist of the IMF.
Obviously that’s way overstated, but it is remarkable that here we are in 2012, the fourth year after the crisis. We still don’t have an adequate regulatory system in place to prevent a crisis like this from happening, and the recent collapse of MF Global indicates that in many respects Wall Street hasn’t learned lessons either, in terms of the kinds of risks they’re willing to take.
I’ve got this very simple view, which is that I don’t think regulation of the Dodd-Frank sort is going to work. The investment banks have got way too much talent, are way too creative and way too nimble for regulators ever to keep up. Therefore the real solution all along should have been to break these big banks up into smaller pieces, which is essentially what Glass-Steagall and the interstate banking regulations of the 1930s did. Once the banks are no longer too big to fail, then you can just let the market work the way it’s supposed to. If people take outsized risks and they get into trouble, then they just go bankrupt, and that is essentially what happened to MF Global. It hurts people, but it’s not a systemic crisis.
That option was never seriously considered. We briefly toyed with the idea of nationalising the banks in the depths of the crisis. In the debate leading up to Dodd-Frank, there was actually one really interesting roll call vote. There was an amendment proposed that would have limited the size of financial institutions. It was defeated something like 60 to 30, and if you look at the list of the people who voted against it, it includes Chuck Schumer and all of these liberal Democrats. They’re the ones who should have been leading the charge against this kind of concentrated power, but given where they get their money, they weren’t willing even to consider it. That’s why we still haven’t solved this problem. In that one specific respect, Johnson is completely correct. It’s not just a matter of corrupt money bribing people; it’s also a case of intellectual capture. People just can’t think outside the parameters that are set by this community and just don’t entertain certain kinds of potential solutions to it.
If the break-up of the banks is the only solution, why don’t we just get on with it?
It’s not going to happen. That’s the nature of politics. You get these windows of opportunity that are created by big external shocks like the financial crisis, and if you use the opportunity and direct all that anger at the right moment you can accomplish certain things. Right now that window has slammed shut, and unfortunately it’s going to take another repeat crisis for it to open up again. In fact, given the way the debate has developed, the idea that we’d actually do more regulation in the US rather than less is off the table because of the right-wing reaction to everything. In general, I think deregulation is a good thing. It’s just that the financial sector is really different. It requires a stronger political muscle to make that sector not be of general danger to society.
Speaking of political constraints, what’s your view of the argument that authoritarian regimes are better equipped to deal with this kind of crisis? The Chinese were able – apparently successfully – to pump a massive fiscal stimulus into their economy, in a way the US, with its political gridlock, was simply unable to.
I think the China alternative is a big red herring. I just don’t think that in the long run the Chinese are going to look nearly as good as they do today. Buried in all that authoritarian decision-making are a lot of time bombs with regard to environmental degradation, with regard to repressed social anger at the way those decisions are made and so on. No matter how smart they are, they’re not that smart. No one can spend that much money in a stimulus and have it all go into productive investment. We’re going to discover in a few years that they’ve overplayed their hand and made lots of mistakes, just like in this much touted high-speed rail system that they have put in place. There’s obviously a tremendous amount of corruption and shoddy workmanship and we’ve only seen the tip of that particular iceberg.
But if authoritarian states need more accountability, you can make the case that democratic political systems have been paralysed by the multiplication of checks and balances over time. That really creates a situation of what I call “vetocracy”. There are no forcing mechanisms to make the polity take a difficult choice, but there is enough participation that everybody can block things that they don’t like. In the US we have a particularly severe form of this because our constitution mandates many more checks and balances and many more vetoes in political decision-making than do the constitutions and basic laws of other societies. The economist Mancur Olson was right, I think, that over long periods of peace and prosperity, the vested interests that take advantage of this kind of political system tend to multiply. So I would relate our current problem to a bad institutional set of rules.
So we need political reform?
Yes, every country needs political reform on different levels, but the US needs to trim back the number of these veto points and restore some mechanisms by which difficult trade-offs can be forced on the system.
Are people actively coming up with solutions here?
No, as far as I can tell, this is not an issue that anyone is willing to take up. For example, just to give you one possible solution – the super-committee that was formed as a result of the impasse over raising the debt limit. I think it actually points to one possible way of doing future budgets. Right now, an American budget is formulated by Congress. Essentially, 535 members of Congress have a six-month window of opportunity to load budgets up with tax breaks, subsidies, earmarks, exemptions for special interests and so forth. Contrast that to the Westminster system in Britain, where the government writes the budget and because you’ve got party discipline, it’s passed within a week or two of its being proposed by the Chancellor of the Exchequer. Britain also got into trouble for different reasons, but if you had a system in which the budget was formulated by a much smaller group of people, that had a lot of technocratic input and was then sent to Congress for a single up or down vote, you would eliminate many of the opportunities that exist under the current system. Is anybody interested in considering this as a long-term solution? No, there is no political interest in anything remotely like this.
Let’s go on to your last choice, the report of the Financial Crisis Inquiry Commission. Are you interested in its analysis generally, or is it more the dissenting opinion?
It’s mostly the dissent, which basically shows this amazing phenomenon, that the Republicans have not been able to learn from the past 30 years. Especially the Wallison dissent, which takes what is a very complex crisis that has multiple roots and lays it all at the door of Fannie and Freddie and government intervention. It seems to me transparently designed to exonerate free markets. I like free markets – I think we benefit from having market competition and the market setting prices and so forth – but this crisis has proved that financial markets are not self-regulating. To draw from this complex analysis that particular conclusion I just find astonishing.
How can you change someone’s mind if they believe that all the distortions and problems are caused not by markets, but by government intervention?
That’s where reality, every now and then, intrudes. That’s why, as I said before, in a way the crisis wasn’t severe enough. Because a floor was put under the problem at the right moment, it was possible for people to move on. The other thing is just purely political. As long as the Republicans can get people to vote for these same deregulatory policies, they’re not forced to face the music. I think the election this year is going to be very crucial in either affirming or denying that. If you continue to deny reality for long enough, at a certain point you’re going to have to pay a political price.
I suspect that if the crisis had been worse, government would have been blamed even more.
We can’t know how that kind of counterfactual would have worked. You’re right that there’s a massive inconsistency in the libertarian position. The fact is that it was only very strong action by the Fed, through Congress and the TARP [Troubled Asset Relief Program], that put the floor under the crisis. And yet, there’s still a belief that the government caused this. There is a great deal of anger against the TARP, despite the fact that most informed observers agrees it was a necessary thing to do in order to correct a mistake that was created by private markets. You may be right, I suppose, that even in a more severe crisis, people could still maintain that belief, but it does seem to me that when suffering reaches a certain level, that argument is going to be harder to sustain.
I get the sense that the belief that government is bad and markets are good is almost like a religion. No reality check is ever going to be enough to make a difference.
It is true that it is a part of the American political culture, but that culture has changed over time. People believed that very strongly in the late 19th century. Then you had the rise of the Progressive movement, which shifted views towards the need for a stronger centralised state. Then it made a big comeback in the 1920s and then the Great Depression again shifted views. It may be a religion, but it’s not a religion that members believe in at all points.
There is also this problem that both you and Jeff Sachs have written on, that if you’re constantly critical of government, and say you don’t like government, the government you get is going to be of lower quality because it gets deprived of talent and resources. This, in turn, confirms your view of government as incompetent and it becomes a vicious circle.
It’s what’s an economist would call a low-level equilibrium trap. You don’t want to pay taxes to get better government services because you’re convinced the government will waste any money that you give them. So you’re never in a position to get out of that. A lot of Latin America is basically in that situation, and I’m afraid that the US has now been in this situation for some time.
Interview by 
Sophie Roell
Published on Jan 27, 2012