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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

Friedrich Hayek sobre o capitalismo e o socialismo...


Capitalismo y socialismo: Entrevista a Friedrich August von Hayek

Carlos Rangel

Cato Institute, 12 de enero de 2012
Carlos Rangel (1929-1988) fue un destacado periodista e intelectual venezolano y autor de Del buen salvaje al buen revolucionario (1976) y El tercermundismo (1986). Friedrich August von Hayek (1899-1992) fue tal vez el más grande defensor de una sociedad libre en el siglo XX. Siendo economista, erudito del derecho y filósofo, Hayek escribió Camino a la servidumbre (1943), Los fundamentos de la libertad (1959) y Derecho, legislación y libertad (1978). Esta entrevista tuvo lugar en Caracas, Venezuela, el día 17 de mayo de 1981. Fue originalmente publicada en el diario El Universal de Caracas en junio de ese mismo año y ha sido reproducida con la autorización del mismo diario. Aquí puede descargar esta entrevista en formato PDF.

Carlos Rangel: Gran parte de su labor intelectual ha consistido en una comparación crítica entre el capitalismo y el socialismo, entre el sistema basado en la propiedad privada y la economía de mercado, y el sistema basado en la estatización de los medios de producción y la planificación central. Como es bien sabido, usted ha sostenido que el primero de estos sistemas es abrumadoramente superior al segundo. ¿En qué basa usted esa posición?
Friedrich August von Hayek: Yo iría más lejos que la afirmación de una superioridad del capitalismo sobre el socialismo. Si el sistema socialista llegare a generalizarse, se descubriera que ya no sería posible dar ni una mínima subsistencia a la actual población del mundo y mucho menos a una población aun más numerosa. La productividad que distingue al sistema capitalista se debe a su capacidad de adaptación a una infinidad de variables impredecibles, y a su empleo, por vías automáticas, de un enorme volumen de información extremadamente dispersa entre millones y millones de personas (toda la sociedad), información que por lo mismo jamás estará a la disposición de planificadores. En el sistema de economía libre, esa información puede decirse que ingresa de forma continua a una especie de supercomputadora: el mercado, que allí es procesada de una manera no sólo abrumadoramente superior, como usted expresó, sino de una manera realmente incomparable con la torpeza primaria de cualquier sistema de planificación.
CR: Últimamente se ha puesto de moda entre los socialistas admitir que la abolición de la propiedad privada y de la economía de mercado en aquellos países que han adoptado el socialismo, no ha producido los resultados esperados por la teoría. Pero persisten en sostener que algún día, en alguna parte, habrá un socialismo exitoso. Exitoso políticamente, puesto que no sólo no totalitario sino generador de mayores libertades que el capitalismo; y exitoso económicamente. ¿Qué dice usted de esa hipótesis?
FAvH: Yo no tengo reprobación moral contra el socialismo. Me he limitado a señalar que los socialistas están equivocados en su manejo de la realidad. Si se tratara de contrastar juicios de valor, un punto de vista divergente al de uno sería por principio respetable. Pero no se puede ser igualmente indulgente con una equivocación tan obvia y tan costosa. Esa masa de información a la que me referí antes, y de la cual el sistema de economía de mercado y de democracia política hace uso en forma automática, ni siquiera existe toda en un momento determinado, sino que está constantemente siendo enriquecida por la diligencia de millones de seres humanos motivados por el estímulo de un premio a su inteligencia y a su esfuerzo. Hace sesenta años Mises demostró definitivamente que en ausencia de una economía de mercado funcional, no puede haber cálculo económico. Por allí se dice a su vez que Oskar Lange refutó a Mises, pero mal puede haberlo hecho ya que nunca ni siquiera lo comprendió. Mises demostró que el cálculo económico es imposible sin la economía de mercado. ¡Lange sustituye “contabilidad” por “cálculo”, y enseguida derriba una puerta abierta demostrando a su vez que la contabilidad, el llevar cuentas, es posible en el socialismo!
CR: Un punto de vista muy extendido consiste en creer que es posible mantener las ventajas de la economía de mercado y a la vez efectuar un grado considerable de planificación que corrija los defectos del capitalismo.
FAvH: Esa es una ilusión sin base ni sentido. El mercado emite señales muy sutiles que los seres humanos detectan bien o mal, según el caso, en un proceso que nadie podrá jamás comprender enteramente. La idea de que un gobierno pueda “corregir” el funcionamiento de un mecanismo que nadie domina, es disparatada. Por otra parte, cuando se admite una vez la bondad del intervencionismo gubernamental en la economía, se crea una situación inestable, donde la tendencia a una intervención cada vez mayor y más destructiva será finalmente incontenible. Claro que no se debe interpretar esto en el sentido que no se deba reglamentar el uso de la propiedad. Por ejemplo, es deseable y necesario legislar para que las industrias no impongan a la sociedad el costo que significa la contaminación ambiental.
CR: En su juventud usted creyó en el socialismo. ¿Cuándo y por qué cambió usted tan radicalmente?
FAvH: La idea de que si usamos nuestra inteligencia nosotros podremos organizar la sociedad mucho mejor, y hasta perfectamente, es muy atractiva para los jóvenes. Pero tan pronto como inicié mis estudios de economía, comencé a dudar de semejante utopía. Justamente entonces, hace exactamente casi sesenta años, Ludwig von Mises publicó en Viena el artículo donde hizo su famosa demostración de que el cálculo económico es imposible en ausencia del complejísimo sistema de guías y señales que sólo puede funcionar en una economía de mercado. Ese artículo me convenció completamente de la insensatez implícita en la ilusión de que una planificación central pueda mejorar en lo más mínimo la sociedad humana. Debo decir que a pesar del poder de convicción de ese artículo de Mises, luego me di cuenta de que sus argumentos eran ellos mismos demasiado racionalistas. Desde entonces he dedicado mucho esfuerzo a plantear la misma tesis de una manera un tanto diferente. Mises nos dice: Los hombres deben tener la inteligencia para racionalmente escoger la economía de mercado y rechazar el socialismo. Pero desde luego no fue ningún raciocinio humano lo que creó la economía de mercado, sino un proceso evolutivo. Y puesto que el hombre no hizo el mercado, no lo puede desentrañar jamás completamente o ni siquiera aproximadamente. Reitero que es un mecanismo al cual todos contribuimos, pero que nadie domina. Mises combinó su creencia en la libertad con el utilitarismo, y sostuvo que se puede y se debe, mediante la inteligencia, demostrar que el sistema de mercado es preferible al socialismo, tanto política como económicamente. Por mi parte creo que lo que está a nuestro alcance es reconocer empíricamente cuál sistema ha sido en la práctica beneficioso para la sociedad humana, y cuál ha sido en la práctica perverso y destructivo.
CR: ¿Por qué usted, un economista, escribió un libro político como El camino hacia la servidumbre (The Road to Serfdom, 1943) una de cuyas consecuencias no podía dejar de ser una controversia perjudicial a sus trabajos sobre economía?
FAvH: Yo había emigrado a Inglaterra varios años antes; y aún antes de que sobreviniera la segunda guerra, me consternaba que mis amigos ingleses “progresistas” estuvieran todos convencidos de que el nazismo era una reacción antisocialista. Yo sabía, por mi experiencia directa del desarrollo del nazismo, que Hitler era él mismo socialista. El asunto me angustió tanto que comencé a dirigir memoranda internos a mis colegas en la London School of Economics para tratar de convencerlos de su equivocación. Esto produjo entre nosotros conversaciones y discusiones de las cuales finalmente surgió el libro. Fue un esfuerzo por persuadir a mis amigos ingleses de que estaban interpretando la política europea en una forma trágicamente desorientada. El libro cumplió su cometido. Suscitó una gran controversia y hasta los socialistas ingleses llegaron a admitir que había riesgos de autoritarismo y de totalitarismo en un sistema de planificación central. Paradójicamente donde el libro fue recibido con mayor hostilidad fue en el supuesto bastión del capitalismo: los Estados Unidos. Allí había en ese entonces una especie de inocencia en relación a las consecuencias del socialismo, y una gran influencia socialista en las políticas del “Nuevo Trato” roosveltiano. A todos los intelectuales estadounidenses, casi sin excepción, el libro apareció como una agresión a sus ideales y a su entusiasmo.
CR: En Los fundamentos de la libertad, que es de 1959, usted afirma lo siguiente de manera terminante: “En Occidente, el socialismo está muerto”. ¿No incurrió usted en un evidente exceso de optimismo?
FAvH: Yo quise decir que está muerto en tanto que poder intelectual; vale decir, el socialismo según su formulación clásica: la nacionalización de los medios de producción, distribución e intercambio. El ánimo socialista, ya mucho antes de 1959 había, en Occidente, buscado otras vías de acción a través del llamado “Estado Bienestar” (Welfare State) cuya esencia es lograr las metas del socialismo, no mediante nacionalizaciones, sino por impuestos a la renta y al capital que transfieran al Estado una porción cada vez mayor del PTB (Producto Total Bruto), con todas las consecuencias que eso acarrea.
CR: Sin embargo, François Miterrand acaba de ser electo presidente de Francia habiendo ofrecido un programa socialista bastante clásico, en cuanto que basado en extensas nacionalizaciones…
FAvH: Pues va a meterse en líos terribles.
CR: Pero eso no refuta el hecho de que su oferta electoral fue socialista, y fue aceptada por un país tan centralmente occidental como Francia, bastante después de que usted extendiera la partida de defunción del socialismo en Occidente.
FAvH: Usted tiene toda la razón. Me arrincona usted y me obliga a responderle que nunca he podido comprender el comportamiento político de los franceses…
CR: Permítame ser abogado del diablo. Se puede argumentar con mucha fuerza que no sólo no está muerto el socialismo en Occidente, sino que tal como lo sostuvo Marx, es el capitalismo el sistema que se ha estado muriendo y que se va a morir sin remedio. Es un hecho que muy poca gente, aún en los países de economía de mercado admirable y floreciente, parecen darse cuenta de que el bienestar y la libertad que disfrutan tiene algo que ver con el sistema capitalista, y a la vez tienden a atribuir todo cuanto identifican como reprobable en sus sociedades, precisamente al capitalismo.
FAvH: Eso es cierto, y es una situación peligrosa. Pero no es tan cierto hoy como lo fue ayer. Hace cuarenta años la situación era infinitamente peor. Todos aquellos a quienes he llamado “diseminadores de ideas de segunda mano”: maestros, periodistas, etc., habían sido desde mucho antes conquistados por el socialismo y estaban todos dedicados a inculcar la ideología socialista a los jóvenes y en general a toda la sociedad, como un catecismo. Parecía ineluctable que en otros veinte años el socialismo abrumaría sin remedio al liberalismo. Pero vea usted que eso no sucedió. Al contrario, quienes por haber vivido largo tiempo podemos comparar, constatamos que mientras los dirigentes políticos siguen empeñados por inercia en proponer alguna forma de socialismo, de asfixia o de abolición de la economía de mercado, los intelectuales de las nuevas generaciones están cuestionando cada vez más vigorosamente el proyecto socialista en todas sus formas. Si esta evolución persiste, como es dable esperar, llegaremos al punto en que los diseminadores de ideas de segunda mano a su vez se conviertan en vehículos del cuestionamiento del socialismo. Es un hecho recurrente en la historia que se produzca un descalco entre la práctica política y la tendencia próxima futura de la opinión pública, en la medida en que ésta está destinada a seguir por el camino que están desbrozando los intelectuales, que será enseguida tomado por los subintelectuales (los diseminadores de ideas de segunda mano) y finalmente por la mayoría de la sociedad. Es así como puede ocurrir lo que hemos visto en Francia: que haya todavía una mayoría electoral para una ideología —el socialismo— que lleva la muerte histórica inscrita en la frente.
CR: Según el marxismo la autodestrucción de la sociedad capitalista ocurrirá inexorablemente por una de dos vías, o por sus efectos combinados y complementados: (1) La asfixia de las nuevas, inmensas fuerzas productivas suscitadas por el capitalismo, por la tendencia a la concentración del capital y a la disminución de los beneficios. (2) La rebelión de los trabajadores, desesperados por su inevitable pauperización hasta el mínimo nivel de subsistencia. Ni una cosa ni la otra han sucedido. En cambio se suele pasar por alto una tercera crítica de Marx a la sociedad liberal, terriblemente ajustada a lo que sí ha venido sucediendo: “La burguesía (leemos en el Manifiesto comunista) no puede existir sin revolucionar constantemente los instrumentos de producción y con ello las relaciones sociales. En contraste, la primera condición de existencia de las anteriores clases dominantes fue la conservación de los viejos modos de producción. Lo que distingue la época burguesa de todas las anteriores, es esa constante revolución de la producción, esa perturbación de todas las condiciones sociales, esa inseguridad y agitación eternas. Todas las relaciones fijas, congeladas, son barridas junto con su secuela de opiniones y prejuicios antiguos y venerables. Todas las opiniones que se forman nuevas, a su vez se hacen anticuadas antes de que puedan consolidarse. Todo cuanto es sólido se disuelve en el aire. Todo lo sagrado es profanado. Y así el hombre se encuentra por fin obligado a enfrentar, con sus sentidos deslastrados, sus verdaderas condiciones de vida, y sus verdaderas relaciones con sus semejantes”. ¿No corresponde en efecto esa descripción a lo que sucede en la sociedad capitalista? ¿Y no es eso suficiente para explicar el desapego de tanta gente a las ventajas de esa sociedad sobre su alternativa socialista?
FAvH: En cierto sentido sí. Lo que usted llama ventajas del sistema capitalista, han sido posibles, allí donde la economía de mercado ha dado sus pruebas, mediante la domesticación de ciertas tendencias o instintos de los seres humanos, adquiridos durante millones de años de evolución biológica y adecuados a un estadio cuando nuestros antepasados no tenían personalidad individual. Fue mediante la adquisición cultural de nuevas reglas de conducta que el hombre pudo hacer la transición desde la microsociedad primitiva a la microsociedad civilizada. En aquella los hombres producían para sí mismos y para su entorno inmediato. En esta producimos no sabemos para quién, y cambiamos nuestro trabajo por bienes y servicios producidos igualmente por desconocidos. De ese modo la productividad de cada cual y por ende la del conjunto de la sociedad ha podido llegar a los niveles asombrosos que están a la vista. Ahora bien, la civilización para funcionar y para evolucionar hasta el estadio de una economía de mercado digna de ese nombre requiere, como antes dije, remoldear al hombre primitivo que fuimos, mediante sistemas legales y sobre todo a través del desarrollo de cánones éticos culturalmente inculcados, sin los cuales las leyes serían por lo demás inoperantes. Es importante señalar que hasta la revolución industrial esto no produjo esa incomprensión, hoy tan generalizada, sobre las ventajas de la economía de mercado; un gran paradoja, en vista que ha sido desde entonces cuando este sistema ha dado sus mejores frutos en forma de bienes y servicios, pero también de libertad política, allí donde ha prevalecido. La explicación es que hasta el siglo XVIII las unidades de producción eran pequeñas. Desde la infancia todo el mundo se familiarizaba con la manera de funcionar de la economía, palpaba eso que llamamos el mercado. Fue a partir de entonces que se desarrollaron las grandes unidades de producción, en las cuales (y en esto Marx vio justo) los hombres se desvinculan de una comprensión directa de los mecanismos y por lo tanto de la ética de la economía de mercado. Esto tal vez no hubiera sido decisivo sino hubiera coincidido con ciertos desarrollos de las ideas que no fueron por cierto causados por la revolución industrial, sino que en su origen la anteceden. Me refiero al racionalismo de Descartes: el postulado de que no debe creerse en nada que no pueda ser demostrado mediante un razonamiento lógico. Esto, que en un principio se refería al conocimiento científico, fue enseguida trasladado a los terrenos de la ética y de la política. Los filósofos comenzaron a predicar que la humanidad no tenía por qué continuar ateniéndose a normas éticas cuyo fundamento racional no pudiese ser demostrado. Hoy, después de dos siglos, estamos dando la pelea —la he dado yo toda mi vida— por demostrar que hay fortísimas razones para pensar que la propiedad privada, la competencia, el comercio (en una palabra, la economía de mercado) son los fundamentos de la civilización y desde luego de la evolución de la sociedad humana hacia la tolerancia, la libertad y el fin de la pobreza. Pero cuando la ética de la economía de mercado fue de pronto cuestionada en el siglo XVIII por Rousseau y luego, con la fuerza que sabemos, por Marx, parecía no haber defensa posible ni manera de objetar la proposición de que era posible crear una “nueva moral” y un “hombre nuevo”, conformes ambos, por lo demás, a la “verdadera” naturaleza humana, supuestamente corrompida por la civilización y más que nunca contradicha por el capitalismo industrial y financiero. Debo decir que para quien persista en estar persuadido por la ilusión rousseaunania-marxista de que está en nuestro poder regresar a nuestra “verdadera” naturaleza con tal de abolir la economía de mercado, la argumentación socialista resultará irresistible. Por fortuna ocurre que va ganando terreno la convicción contraria, por la constatación de que prácticamente todo cuanto estimamos en política y en economía deriva directamente de la economía de mercado, con su capacidad de sortear los problemas y de hallar soluciones (en una forma que no puede ser sustituida por ningún otro sistema) mediante la adaptación de un inmenso número de decisiones individuales a estímulos que no son ni pueden ser objeto de conocimiento y mucho menos de catalogación y coordinación por planificadores. Nos encontramos, pues, en la posición siguiente (y espero que esto responda a su pregunta): (1) La civilización capitalista, con todas sus ventajas, pudo desarrollarse porque existía para ella el piso de un sistema ético y de un conjunto orgánico de creencias que nadie había construido racionalmente y que nadie cuestionaba. (2) El asalto racionalista contra ese fundamento de costumbres, creencias y comportamientos, en coincidencia con la desvinculación de la mayoría de los seres humanos de aquella vivencia de la economía de mercado que era común en la sociedad preindustrial, debilitó casi fatalmente a la civilización capitalista, creando una situación en la cual sólo sus defectos eran percibidos, y no sus beneficios. (3) Puesto que el socialismo ya no es una utopía, sino que ha sido ensayado y están a la vista sus resultados, es ahora posible y necesario intentar rehabilitar la civilización capitalista. No es seguro que este intento sea exitoso. Tal vez no lo será. De lo que si estoy seguro es de que en caso contrario (es decir, si el socialismo continúa extendiéndose) la actual inmensa y creciente población del mundo no podrá mantenerse, puesto que sólo la productividad y la creatividad de la economía de mercado han hecho posible esto que llaman la “explosión demográfica”. Si el socialismo termina por prevalecer, nueve décimos de la población del mundo perecerán de hambre, literalmente.
CR: Algunos de los más eminentes y profundos pensadores liberales, como Popper y Schumpeter, han expresado el temor de que la sociedad liberal, no obstante ser incomparablemente superior al socialismo, sea precaria y tal vez no sólo no esté destinada a extenderse al mundo entero —como se pensó hace un siglo— sino que termine por autodestruirse, aún allí donde ha florecido. Karl Popper señala que el proyecto socialista responde a la nostalgia que todos llevamos dentro, por la sociedad tribal, donde no existía el individuo. Schumpeter sostuvo que la civilización capitalista, por lo mismo que es consustancial con el racionalismo, el libre examen, la crítica constante de todas las cosas, permite, pero además propicia, estimula y hasta premia el asalto ideológico contra sus fundamentos, con el resultado de que finalmente hasta los empresarios dejan de creer en la economía de mercado.
FAvH: En efecto, Joseph Schumpeter fue el primer gran pensador liberal en llegar a la conclusión desoladora de que el desapego por la civilización capitalista, que ella misma crea, terminará por conducir a su extinción y que, en el mejor de los casos, un socialismo de burócratas administradores está inscrito en la evolución de las ideas. Pero no olvidemos que Schumpeter escribió estas cosas (en Capitalismo, socialismo y democracia) hace más de cuarenta años. Ya he dicho que en el clima intelectual de aquel momento, el socialismo parecía irresistible y con ellos la segura destrucción de las bases mínimas de la existencia de la mayoría de la población del mundo. Esto último no lo percibió Schumpeter. Era un liberal, como usted ha dicho, y además un gran economista, pero compartía la ilusión de muchos en nuestra profesión de que la ciencia económica matemática hace posible una planificación tolerablemente eficiente. De modo que, a pesar de estar él mismo persuadido de que la economía de mercado es preferible, suponía soportable la pérdida de eficiencia y de productividad inevitable al ser la economía de mercado donde quiera sustituida por la planificación. Es decir, que no se dio cuenta Schumpeter hasta qué punto la supervivencia de la economía de mercado, por lo menos allí donde existe, es una cuestión de vida o muerte para el mundo entero.
CR: Eso puede ser cierto, y de serlo debería inducir a cada hombre pensante a resistir el avance del socialismo. Pero lo que vemos (y de nuevo me refiero a Schumpeter) es que los intelectuales de Occidente, con excepciones, han dejado de creer que la libertad sea el valor supremo y además la condición óptima de la sociedad. Ni siquiera el ejemplo de lo que invariablemente le sucede a los intelectuales en los países socialistas, los desanima de seguir propugnando el socialismo para sus propios países y para para el mundo.
FAvH: Para el momento cuando Schumpeter hizo su análisis y descripción del comportamiento de los intelectuales en la civilización capitalista, yo estaba tan desesperado y era tan pesimista como él. Pero ya no es cierto que sean pocas las excepciones. Cuando yo era muy joven, sólo algunos ancianos (entre los intelectuales) creían en las virtudes y en las ventajas de la economía libre. En mi madurez, éramos un pequeño grupo, se nos consideraba excéntricos, casi dementes y se nos silenciaba.
Pero hoy, cuarenta años más tarde, nuestras ideas son conocidas, son escuchadas, están siendo debatidas y consideradas cada vez más persuasivas. En los países periféricos los intelectuales que han comprendido la infinita capacidad destructiva del socialismo todavía son pocos y están aislados. Pero en los países que originaron la ideología socialista —Gran Bretaña, Francia, Alemania— hay un vigoroso movimiento intelectual a favor de la economía de mercado como sustento indispensable de los valores supremos del ser humano. Los protagonistas de este renacimiento del pensamiento liberal son hombres jóvenes, y a su vez tienen discípulos receptivos y atentos en sus cátedras universitarias. Debo admitir, sin embargo, que esto ha sucedido cuando el terreno perdido había sido tanto, que el resultado final permanece en duda. Por inercia, los dirigentes políticos en casi todos los casos siguen pensando en términos de la conveniencia, o en todo caso de la inevitabilidad de alguna forma de socialismo y, aún liberales, suponen políticamente no factible desembarazar a sus sociedades de todos los lastres, impedimentos, distorsiones y aberraciones que se han ido acumulando, incorporados a la legislación, pero también a las costumbres de la administración pública, por la influencia de la ideología socialista. Es decir, que el movimiento político persiste en ir en la dirección equivocada; pero ya no el movimiento intelectual. Esto lo digo con conocimiento de causa. Durante años, tras la publicación de El camino de la servidumbre, me sucedía que al dar una conferencia en alguna parte, frente a públicos académicos hostiles, con un fuerte componente de economistas persuadidos de la omnipotencia de nuestra profesión y en la consiguiente superioridad de la planificación sobre la economía de mercado, luego se me acercaba alguien y me decía: quiero que sepa que yo por lo menos estoy de acuerdo con usted. Eso me dio la idea de fundar la Sociedad Mont Pelerin, para que estos hombres aislados y a la defensiva tuvieran un nexo, conocieran que no estaban solos y pudieran periódicamente encontrarse, discutir, intercambiar ideas, diseñar planes de acción. Pues bien, treinta años más tarde parecía que la Sociedad Mont Pelerin ya no era necesaria, tal era la fuerza, el número, la influencia intelectual en las universidades y en los medios de comunicación de los llamados neoliberales. Pero decidimos mantenerla en actividad porque nos dimos cuenta de que la situación en que habíamos estado años antes en Europa, en los Estados Unidos y en el Japón, es la situación en la cual se encuentran hoy quienes defienden la economía de mercado en los países en desarrollo y más bien con mucha desventaja para ellos, puesto que se enfrentan al argumento de que el capitalismo ha impedido o frenado el desarrollo económico, político y social de sus países, cuando lo cierto es que nunca ha sido verdaderamente ensayado.
CR: Una de las maneras más eficaces que han empleado los ideólogos socialistas para desacreditar el pensamiento liberal, es calificarlo de “conservador”. De tal manera que, casi todo el mundo está convencido, de buena fe, de que usted es un conservador, un defensor a ultranza del orden existente, un enemigo de toda innovación y de todo progreso.
FAvH: Estoy tan consciente de eso que dediqué todo el último capítulo de mi libro Los fundamentos de la libertad precisamente a refutar esa falacia. En ese capítulo cito a uno de los más grandes pensadores liberales, Lord Acton, quien escribió: “Reducido fue siempre el número de los auténticos amantes de la libertad. Por eso, para triunfar, frecuentemente debieron aliarse con gente que perseguían objetivos bien distintos a los que ellos propugnaban. Tales asociaciones, siempre peligrosas, a veces han resultado fatales para la causa de la libertad, pues brindaron a sus enemigos argumentos abrumadores”. Así es: los verdaderos conservadores merecen el descrédito en que se encuentran, puesto que su característica esencial es que aman la autoridad y temen y resisten el cambio. Los liberales amamos la libertad y sabemos que implica cambios constantes, a la vez que confiamos en que los cambios que ocurran mediante el ejercicio de la libertad serán los que más convengan o los que menos daño hagan a la sociedad.

Um governo que bombardeia o seu proprio povo?: alguma nota em vista???

Du jamais vu dans le monde, como diriam os franceses.
Um governo que bombardeia o seu próprio povo, na ausência de guerra civil -- ou seja, forças combatentes dos dois lados -- e apenas em face de manifestações da população desarmada???!!!
Inacreditável!
O que teriam a dizer os companheiros, cujo partido, como todos sabem, estabeleceu vínculos formais com o Partido Bath, dominante, na Síria, prometendo laços de cooperação e amizade?
Eles vão emitir alguma nota demonstrando sua indignação antes os fatos?
A diplomacia companheira vai tomar posição?



BEIRUT — Violence surged in Syria on Friday, with government forces using heavy artillery to bombard several towns, while the United Nations debated a resolution on ways to end the bloodshed, intensifying the diplomatic pressure on Damascus.

O livro abjeto sobre as privatizacoes antes dos companheiros -- resenha de ex-funcionario do BNDES

O livro sobre a chamada "privataria tucana" é, obviamente, um lixo, como eu já tinha denunciado aqui, mesmo sem lê-lo, mas baseado em amplas informações de imprensa, com base no puro bom-senso e no que já conheço das posições fraudulentas e mentirosas daqueles que o incensaram.
Ainda assim, AAs (adesistas anônimos, ou melhor petistas enraivecidos) haviam escrito para este blogueiro com sua carga habitual de impropérios sem qualquer argumento sério.
Eles mesmos não devem ter lido o livro, e se comprazem no seu exercício abjeto costumeiro: mentir, denegrir, falsear a realidade, enfim, fazer o espetáculo habitual de patifarias repetidas.
Abaixo, a resenha de quem leu o livro e participou do processo de privatizações.
Os companheiros também fazem privatizações, mas em favor deles mesmos, não da sociedade...
Paulo Roberto de Almeida 

Análise inicial do livro Privataria Tucana
Luiz Ferreira Borges
Tribuna da Imprensa online, 27.12.2011

O livro tem 340 páginas e somente 13 folhas sobre os processos de Desestatização (que segue tendo aplicação até hoje), confundidos com a privatização brasileira dos anos 1990, envolvendo os governos Collor, Itamar e Fernando Henrique Cardoso.
O autor trata, como parte de seu tema, privatizações realizadas por governos do PDT (Eselsa), do PMDB (CSN) entre outros.
O autor, embora alegue dez anos de pesquisa, não fez qualquer trabalho dessa natureza nos arquivos do Programa Nacional de Desestatização – PND existentes no BNDES e cita o nome só de membros de sua alta administração, sem nenhuma acusação fundamentada. Teria sido fácil entrevistar pelo menos um dos mais de cem técnicos envolvidos com o processo no BNDES, nos bancos estaduais, no CADE e em outros órgãos do Estado ligados à gestão do programa.
O autor não cita uma só vez nada das sete toneladas de documentos que foram enviadas à CPMI da Privatização realizada no Congresso Nacional durante o Governo Fernando Henrique Cardoso.
Também não leva em conta a existência de aprovações de contas do programa pelo TCU ou os inquéritos arquivados que foram abertos pela Polícia Federal. Não há qualquer extrato dos milhares de processos judiciais movidos contra o PND.
Também foram ignoradas as legislações federal, estadual e municipal aprovadas para dar sustentação à gestão do PND. Exceto duas obras citadas em pé de página, não houve a preocupação de consulta bibliográfica aos milhares de livros, monografias, artigos e comentários feitos na Academia sobre o tema, no Brasil e no exterior. Aliás, o livro não traz bibliografia consultada ou indicações de acesso à internet.
As 50 indicações de pé de página usam jornais cinco vezes, revistas semanais dez vezes, livros duas vezes, internet duas vezes e transcrições de autos duas vezes (não relacionados ao PND).
O autor também não se deu ao trabalho de ler as prestações de contas feitas à sociedade pelo BNDES sobre o PND e, especificamente, sobre os processos de venda citados. As demonstrações financeiras das empresas desestatizadas também não foram utilizadas para qualquer referência sistemática no texto do livro.
O livro trata de outros assuntos, com diferentes graus de profundidade, como a família do então ministro José Serra, o próprio Amaury Ribeiro Junior (que se cita em diversos pés de página), o banco Opportunity e os seus controladores, o Banestado, o traficante João Arcanjo, o senhor Marcus Valério, a família Maluf, o caso Baumgarten, as brigas internas de PSDB e PT, inclusive quanto ao uso do aparelho do Estado, a operação Satiagraha da Polícia Federal, a descrição dos instrumentos sobre lavagem de dinheiro, o caso INSS versus Jorgina Freitas entre inúmeros outros.
Os três capítulos que tratam da Privatização serão analisados de forma mais detalhada, mas não encontrei mais do que opiniões ou ilações mal costuradas.
Minha conclusão é de que, pela sua irrelevância para a história do BNDES, o livro Privataria Tucana não traz nenhuma acusação que mereça ser oficialmente rebatida pela APA, embora possa pensar em ações em caráter pessoal para questioná-lo sobre esses pontos. Nesse sentido pergunto se algum dos colegas foi procurado pelo autor na montagem de sua obra?

Luiz Borges é ex-funcionário do BNDES e passou o dia do Natal analisando o livro.
(Publicado na Tribuna da Imprensa na internet, 27.12.2011

Turistando na Europa - blog de Carmen Licia Palazzo

Eu estava postando algumas descrições impressionistas de nossa randonnée europeia, mas sem a mesma competência de minha queridíssima Carmen Licia, que além de tudo tira fotos muito melhores do que eu.
Uma amostra abaixo...
Defeitos de exibição são inevitáveis, quando se transpõe o conjunto do blog, por isso recomendo uma vista ao blog original: http://carmenlicia.blogspot.com/
Divirtam-se, e admirem...
Paulo Roberto de Almeida

sexta-feira, 27 de janeiro de 2012

Abadia de Notre-Dame de Sénanque


Hoje visitamos a abadia beneditina cistercense de Sénanque, próxima à cidade de Gordes, no Luberon ( uma cadeia de montanhas), na região da Provence. Sua construção foi iniciada no século XII. A arquitetura cistercense caracteriza-se por uma grande sobriedade, o que não impede que seja incrivelmente bela. Nada é supérfluo, tudo tem sua função. A visita inclui também a sala na qual os monges recolhiam-se para leitura e também para o trabalho de cópias. Era o antigo "scriptorium", único local que, na Idade Média, possuía aquecimento através de uma grande lareira alimentada por madeira da região.
Atualmente a abadia ainda se constitui em um mosteiro que abriga uma comunidade de cistercenses. No século XIX foi acrescentada uma construção lateral na qual atualmente os monges vivem e trabalham, mas o claustro na antiga construção medieval continua sendo um local de recolhimento. Da mesma forma, a igreja abacial continua como tal e todo o conjunto, que passou por muitos percalços durante as guerras de religião, foi preservado e restaurado dentro das normas beneditinas.
De acordo com São Bernardo, um monge não seria considerado monge se não trabalhasse com suas próprias mãos. Em Sénanque eles continuam ativos no cultivo da lavanda, na produção de alguns derivados das plantas, na produção de mel e também em atividades de recepção a turistas, à manutenção de uma excelente livraria, e outros trabalhos semelhantes. Na livraria há obras excelentes não apenas relativas à vida monástica mas também de história medieval, de culinária provençal, de diálogo interreligioso, de autores diversos e não apenas de confissão católica.
Foi um belo programa, e há muito ainda por descobrir na região. Esperamos voltar por lá em abril.

quarta-feira, 25 de janeiro de 2012

Viagem pelo sul da Europa a caminho de Paris



















O Paulo e eu estamos fazendo uma excelente viagem pelo sul da Europa e daqui iremos até Paris, onde vamos ficar por 4 meses. Já estivemos em Évora, uma pequena cidade que nos encantou. De lá fomos para Córdoba, depois Águila (um belo porto no mediterrâneo), Barcelona, Girona, e agora estamos em Saint-Raphael, na Côte d'Azur. Um excelente programa.

A universidade de Évora é belíssima. O prédio data do século XVI e foi inicialmente o Colégio do Espírito Santo. Na foto, uma das salas, com o púlpito em madeira e os azulejos nas paredes. As salas têm também toda a aparelhagem moderna de "data show" mas devidamente posicionada para não atrapalhar o visual das peças antigas. As mesas e cadeiras e o espaço para o professor ( que evidentemente não fica mais no púlpito) estão no centro da sala, deixando livre para o olhar tanto a azulejaria quanto o púlpito em madeira. E são muitas salas desta mesma maneira, com cenas diversas nos painéis de azulejos. Um encanto.