974) Talvez o fascismo seja isto: ocupacoes indiscriminadas e imposicao pela forca...

No post anterior, eu especulava sobre os elementos reais que pudessem justificar uma aproximação do "modelo ideal" (no sentido weberiano, obviamente) do fascismo da atual situação brasileira. Talvez tenhamos um exemplo, como no elemento abaixo.

Via campesina ocupa MME e pede estatização do petróleo
do Boletim Congresso em Foco
Terça-feira, 16 de dezembro de 2008

Cerca de 250 integrantes da Via Campesina – movimento formado por organizações de trabalhadores rurais, entre elas o Movimento dos Sem Terra (MST) – ocupam na manhã desta segunda-feira (15) a entrada do Ministério de Minas e Energia (MME). Em ato simbólico, os movimentos reivindicam o cancelamento da 10ª Rodada de Licitações de Bloco para Exploração e Produção de Petróleo, marcada para 18 de dezembro, no Rio de Janeiro.
Até o momento, a manifestação segue pacífica. Uma comissão de 20 integrantes da Via se reúne agora com o secretário-executivo Márcio Zimmermann. Segundo a assessoria de imprensa dos movimentos, o grupo exige que seja vedada a participação de empresas estrangeiras na exploração do petróleo no Brasil e que os recursos advindos dessa exploração sejam destinados a políticas públicas. Eles argumentam que o petróleo é um bem-público e deve ser de domínio estatal.
No documento da campanha “O petróleo tem que ser nosso”, os campesinos da Via defendem que “o petróleo é um recurso natural estratégico e finito, que deve ficar sob controle do Estado e sua renda deve ser vinculada a investimentos em educação, saúde, trabalho, moradia e reforma agrária, garantindo melhores condições de vida para o povo e um futuro melhor para as próximas gerações de brasileiros”.
De acordo com o documento, no 10° leilão, o governo pretende passar para empresas petroleiras privadas 130 blocos para pesquisa de petróleo e gás natural, com cerca de 70 mil km² divididos em oito setores, em Sergipe-Alagoas, Amazonas, Paraná, Potiguar, Parecis, Recôncavo e São Francisco. (Renata Camargo)

Leia abaixo a íntegra do documento:

O petróleo tem que ser nosso!

Estamos em luta em defesa do cancelamento da 10ª Rodada de Licitações de Blocos para Exploração e Produção de Petróleo e Gás Natural, marcada para 18 de dezembro, no Rio de Janeiro. O petróleo é um recurso natural estratégico e finito, que deve ficar sob controle do Estado e sua renda deve ser vinculada a investimentos em educação, saúde, trabalho, moradia e reforma agrária, garantindo melhores condições de vida para o povo e um futuro melhor para as próximas gerações de brasileiros.

Neste leilão, o governo pretende passar para empresas petroleiras privadas 130 blocos para pesquisa de petróleo e gás natural, com cerca de 70 mil km² divididos em oito setores, em Sergipe-Alagoas, Amazonas, Paraná, Potiguar, Parecis, Recôncavo e São Francisco. O presidente Lula tem a responsabilidade de cumprir o compromisso de que os recursos do petróleo da camada do pré-sal serão voltados para o atendimento das necessidades do povo brasileiro. Agora, cobramos do presidente o cancelamento dessa rodada, sinalizando que o petróleo deixará de ser matéria-prima para os lucros das petroleiras nacionais e estrangeiras.

A discussão sobre o futuro do petróleo, que pode mudar a história do nosso país e contribuir na resolução de problemas sociais históricos, não pode ficar restrita às salas de reunião em Brasília. O povo tem o direito de participar das grandes definições sobre o futuro do petróleo e do país, como aconteceu na campanha "O Petróleo é nosso", que teve como desfecho a criação da Petrobras e o monopólio estatal de exploração e produção.

Nós, centrais sindicais, movimentos populares, estudantes, organizações da sociedade civil, temos propostas para mudanças na regulação do setor do petróleo e do gás. Defendemos mudanças na Lei do Petróleo e o fim do modelo de concessão, que comprometeram gravemente a soberania nacional e entregaram o petróleo para petroleiras privadas, que pagam no nosso país os impostos e participações especiais mais baixos do mundo.

Em 10 anos, o governo federal entregou mais de 500 blocos de petróleo para 72 conglomerados econômicos, sendo a metade estrangeiros. Precisamos retomar o monopólio da União sobre o petróleo, como prevê a Constituição de 1988 (artigo 177). Por isso, a Lei do Petróleo de 1997, uma das heranças malditas do governo Fernando Henrique Cardoso, deve ser revogada e todos os leilões devem ser cancelados.

Defendemos a criação de um fundo soberano, com resguarda constitucional, para garantir que todos os recursos provenientes da renda do petróleo e do gás sejam usados para atender as necessidades do nosso povo e das próximas gerações. Não podemos deixar que os recursos naturais sejam usados para sustentar políticas econômicas neoliberais, com o pagamento do superávit primário. O governo deve fortalecer a Petrobras, aumentando a sua participação acionária a longo prazo, reforçando seu caráter público e nacional. Não podemos deixar que interesses privados controlem os nossos blocos de petróleo e gás nem dirijam a Petrobrás.

O petróleo tem que ser nosso! O pré-sal é do povo brasileiro!
COMITÊ NACIONAL CONTRA A PRIVATIZAÇÃO DO PETRÓLEO E DO GÁS

973) Nascimento do fascismo? Talvez...

O fascismo assume várias características, entre elas o culto do líder e o abastardamento das instituições, quando não a supressão de sua independência, em nome de uma causa nacional supostamente unificadora, geralmente a serviço desse mesmo líder.
Não tenho certeza de quais seriam os elementos analíticos principais que permitem a Reinaldo Azevedo aproximar esse tipo de regime político do atual modelo brasileiro de governança, mas certamente ele tem motivos para fazê-lo.
A ler e refletir.

IGNORANTES E FASCISTÓIDES
Blog Reinaldo Azevedo (17.12.2008):

O fascismo foi o regime do "vulgo". Embora, em latim, a palavra "vulgus" também signifique povo, eu a tomo aqui no sentido de "multidão" — a massa amorfa que adota como definitivas as falsas verdades, pautadas pela ignorância e pelo preconceito. Alguém poderá objetar, com alguma razão, que o sistema não difere muito do socialismo. Na vocação totalitária, sim. Mas o fascismo tem particularidades: à diferença de seu congênere de esquerda, ele teve o apoio das massas. Os socialistas só se mantiveram – ou se mantêm, onde subsistem – no poder em razão do aparato repressivo. Os vários fascismos foram inequivocamente populares, contavam com a adesão entusiasmada do chamado "HOMEM COMUM", em nome do qual alguns "jornalistas" anunciam falar hoje em dia.
Raramente ou nunca o "homem comum" da Alemanha, da Itália, da Espanha ou de Portugal se sentiram tão representados como nos governos, respectivamente, de Hitler, Mussolini, Franco ou Salazar. No Brasil, o período de adoração a Getúlio Vargas coincide com o auge do Estado Novo — o fascismo caboclo. Em todos os casos, e também no brasileiro, o autoritarismo, ou a tirania mesmo, como expressão de uma dita "vontade" nacional, seduziu fatias do pensamento. Todos esses modelos deram à luz os "intelectuais do regime", que se dedicaram, então, à tarefa de demonstrar a identidade de propósitos entre o "líder" e o açougueiro da esquina. Para o fascismo e os fascistas, os detalhes não interessam, mas as idéias gerais — os "detalhes" pertencem à esfera dos regimes burgueses.
É evidente que vou chegar ao Brasil. Lula não é um líder fascista porque, por ora ao menos, as condições institucionais brasileiras não permitem. Mas seus homens de propaganda talham a figura do líder fascistóide, sempre pronto a dar um conforto intelectual aos açougueiros, a dizer aquelas "verdades" genéricas que tornam sábia a estupidez. E seus mistificadores cantam, então, as glórias de sua sabedoria, de seu vocabulário desassombrado, de sua camaradagem sempre hostil aos matizes e aos detalhes. Se o fascismo podia criar a sua máquina de imprensa e propaganda, censurando o jornalismo livre, os fascistóides, por ora, se contentam em criar a "imprensa do regime".
Essa imprensa oficial tem duas faces — ou, melhor, se manifesta em duas frentes: há os jornalistas da grande imprensa que cedem à patrulha e passam, então, a fazer o jogo do poder, falando, eles também, como os açougueiros do regime, e há a canalha comprada mesmo, minoridades morais que se colocam a serviço do poder porque pagas para isso. Quem é mais desprezível?
É difícil saber. Corromper-se por dinheiro é pior do que corromper-se por alinhamento ideológico ou covardia? Não tenho resposta. O regime dos açougueiros é instituído com a conivência dos dois grupos. Talvez o corrompido ideológico seja ligeiramente inferior porque, se os tontons-maCUTs realmente triunfarem, ele também acaba indo em cana — ao passo que o jornalista venal estará sempre dizendo as verdades eternas do poder. Assim, o que adere ao regime por "convicção" talvez consiga ser um tantinho mais asqueroso do que o outro: porque, além de tudo, é burro.
Não sou porta-voz de açougueiros, do tal "homem comum" – uma categoria que só existe na cabeça de gente do miolo mole. Porto a voz apenas das minhas convicções, esperanças e angústias. Mas considero que é uma questão de respeito com o telespectador saber ao menos o que diz a Constituição antes de entrevistar um presidente do Supremo Tribunal Federal.
Não vale alegar a condição de "pessoa comum" para dizer ignorâncias e irrelevâncias indignadas.

Por Reinaldo Azevedo | 17:18 | comentários (60)

972) IPEA novamente: os comentarios se multiplicam

Depois que eu transcrevi um post do Blog do Reinaldo Azevedo neste blog (ver abaixo, post 967), recebi diversos comentários e algumas indicações de novos posts, como este, que transcrevo abaixo, de um blog de sete alunos do curso de economia da PUC-Rio.

Segunda-feira, 15 de Dezembro de 2008

Pintaram o Ipea de preto

Ocorreu a morte anunciada do Ipea. Todas as pessoas que acompanham o que vem acontecendo no Insituto de Pesquisa Econômica Aplicada, o Ipea, desde que Marcio Pochman chegou a sua presidência, esperavam por uma prova ruim para a seleção dos futuros integrantes do órgão. Foi pior.

A prova de conhecimentos básicos, comum a todos os cargos, não estava ruim, apenas refletia o fraco conteúdo presente no edital, já comentado nesse blog. Apenas uma pergunta trivial sobre econometria.

Já a prova de conhecimentos específicos foi estapafúrdia. Poderia discorrer sobre o absurdo e a tendênciosidade da prova, mas suas questões falam por si só:

Certo ou errado?: “A especulação financeira vislumbra como luz no fim do túnel o brilho do tesouro nacional.”

Certo ou errado?: "O termo neoliberalismo designa uma corrente de organização da atividade econômica que capciosamente ecoa um movimento histórico com o qual em realidade e na prática não partilha fundamentos e princípios."

Certo ou errado?: "Para os Estados, a tecnologia afeta a soberania."

Corpo de um texto da prova: "O Consenso de Washington -a infame lista que apontava a autoridades monetárias de países em desenvolvimento o que fazer e o que não fazer- havia se dilapidado em grande parte."

Não pára por ai. Inúmeros são os exemplos de atrocidades e idelogias nessa prova, quem quiser pode postá-los nos comentários.

O número de pessoas que entrará por esse concurso será grande, além da intenção da presidência de usar essa prova para criar uma reserva de futuros "pesquisadores". Se nada for feito contra esse concurso, e dificilmente algo será, o Ipea como instituto de pesquisa econômica aplicada morreu.

Defensores da nova presidência argumentavam que o Ipea seria um Instituto de Pesquisa Estratégica. Com esse exame de seleção, nem isso poderá ser. Será no máximo um órgão para reproduzir a ideologia do momento, um porta-voz de luxo do governo.

Postado por Tiago Caruso às 07:13 29 comentários
Marcadores: prova Ipea

971) Globalizacao nas Americas: conferencia sobre as interacoes e reacoes

Globalisation in the Americas
Newcastle, Inglaterra, Março 2009

**Postgraduate conference announcement and advance call for abstracts**
NIASSH, Newcastle Institute for the Arts, Social Sciences and Humanities,
Newcastle University, ARG, Americas Research Group Postgraduate

About the Americas Research Group at Newcastle University
The Americas Research Group at Newcastle University has existed since 2003. It brings together scholars who work on all parts of the Americas at Newcastle, and other regional universities, to explore connections and comparisons across the hemisphere, and across disciplines. In recent years the Group has organized workshops, lectures, seminars, postgraduate conferences and discussion groups on a wide variety of themes, and we would like to invite postgraduate researchers to our next conference:

Globalisation in the Americas: Interactions and Reactions

For further information about ARG events, please visit our website at:
http://www.ncl.ac.uk/niassh/americas/

Venue: Newcastle University, UK
Date: 11th March 2009
Keynote: Mrs. Rosemary Thorp, Emeritus Fellow of St Antony’s College, Oxford University

Call for Papers
Journalist, economist and leading commentator on globalisation, migration and European issues, Philippe Legrain, offers the following definition of globalisation:
This ugly word is shorthand for how our lives are becoming increasingly intertwined with those of distant people and places around the world-economically, politically, and culturally. These links are not always new, but they are more pervasive than ever before. (Legrain, 2002: 4)

Legrain’s description of globalisation as an ‘ugly word’ attests to the controversy surrounding what is more neutrally described as the increasing interconnectedness of modern life. These connections embrace economics, politics and culture on the global, local and personal scales. For many commentators this phenomenon is nothing new but represents an intensification of continuing processes of global integration.
The Americas are particularly pertinent sites in discussions of globalisation, both because of their historical and present-day geo-political positions. Columbus’s fateful ‘discovery’ of the Americas in 1492 heralded the start of a truly global system of trade, and irrevocably changed the world’s political, economic and cultural configurations. The current position of the US in world power structures provokes reactions around the globe and from the ‘other’ Americas. NAFTA and the Cuban trade embargo are just two examples of the US’s controversial economic and political stances towards its Latin American neighbours. South America interacts with its Northern counterpart both in the global political and economic arenas, and also within the US itself. People of ‘Latin’ origin or descent now make up 15%, or some 45.5 million of the US population (US Census, 2008), with this figure predicted to triple by 2050 (USA
Today, 2008). This, together with growing Latino political participation, as seen in the recent US presidential election, may herald the rise of an influential political and cultural force within the US.
This postgraduate conference aims to explore the interactions and reactions triggered by the contested, and often highly controversial, processes of globalisation in a friendly, informal environment. We welcome papers that focus on both North and South Americas, and across and between diverse fields of study and disciplines. Therefore, we welcome abstracts and posters from Masters and PhD students that address, but are not limited to, the following questions and themes concerning the Americas, encompassing North America, Latin America and the Caribbean:

Globalisation: Opportunity for world prosperity or neo-colonialism?
Development, neo-liberalism and emerging alternatives
Global financial institutions, the Credit Crunch, reactions and lessons
Transnational corporations and natural resource extraction.
Globalisation: Preservation of power relations or creation of new political spaces?
Globalisation from above and below: Obama and a new world order?
Indigenous peoples’ political movements in South America
Grassroots political mobilisation in the US
Globalisation: Cultural homogenisation or diversification?
Identities-global, national, local and the revival of indigenous identities
Tourism and migration: towards a borderless world?
Education, communication and language in a globalising world

Please submit abstracts of up to 250 words to:
Jane Carnaffan
Deadline: 20th February 2009
References: Legrain, P. 2002 Open World: The Truth about Globalisation, London,
Abacus US Census (2008); available, accessed 20/11/2008 USA Today (2008) available

From: Jane Carnaffan

970) Religiao e fertilidade

FAITH EQUALS FERTILITY
Religious people have more babies than non-believers--and not just for the obvious reasons.
Anthony Gottlieb looks into a philosophical puzzle ...
From INTELLIGENT LIFE magazine, Winter 2008

If a Martian were to look at a map of the Earth's religions, what he might find most surprising is the fact that such a map can be drawn at all. How strange--he might say to himself--that so many of the world's Hindus are to be found in one place, namely India. And how odd that Muslims are so very numerous in the Middle East. With the disconcerting curiosity that is so typical of Martians, he might wonder what explains this geographical clustering. Do people move countries in order to be close to others of the same faith? Or do people simply tend to adopt the religion they grew up with?

The answer, of course, is the latter--on the whole. There are exceptions: Jews moving to Israel, for example, and there are many other cases of religious migration. Still, the huddling of the faithful is mainly explained by the fact that religion runs in families. If you have a religion, it is probably the same one as your parents. Earlier this year a survey by the Pew Forum on Religion and Public Life found that nearly three-quarters of American adults professed the religion in which they were raised. But instead of finding this glass to be three-quarters full, newspapers preferred to notice that it was one-quarter empty. It was the minority of Americans who either switched religions, or abandoned religion altogether, who were highlighted in reports of the survey ("Poll Finds a Fluid Religious Life in US", ran a headline in the New York Times). Plainly it does not count as news that religion remains largely a family affair. Yet it should do, because of its largely unnoticed consequences. Some religious groups are dramatically outbreeding others, in ways that have an impact on America, Europe and elsewhere.

Consider the Mormons, who grew from six people in a log-cabin in upstate New York in 1830 to 13.1m adherents around the world in 2007. At the beginning of the 20th century, Mormons were a fringe sect in America, with decidedly unusual beliefs. (They officially hold that God once had a body; that people exist as spirits before they are physically conceived; and that Jesus will one day commute between somewhere in Israel and somewhere in the United States.) Today Mormons are about to overtake Jews in America; in fact, they may already have done so. And they almost had their own presidential candidate, in the person of Mitt Romney, a former governor of Massachusetts. The rapid rise of Mormons in America, growing by an average of 40% every decade in the 20th century, is mainly due to their large families. The American state with the highest birth rate is Utah, which is around 70% Mormon. In America, on average, Mormon women have nearly three times more children than Jewish women.

Ultra-Orthodox Jews, however, do have plenty of offspring. This fact is changing the face of Israel, where such families have three times more children than other Israelis. As a result, at least a quarter of Israel's population of under-17s is expected to be ultra-Orthodox by 2025, according to Eric Kaufmann at Harvard. A similar but more gradual increase in the religious right has been taking place in America for decades, and not just because of Mormons. Conservative Protestant denominations as a whole grew much faster than liberal ones in 20th-century America, and it has been estimated that three-quarters of this growth is due simply to higher birth rates. Were it not for the fact that Evangelical Christians reproduce faster than other Protestants, George Bush--who attracted most of the Evangelical votes--probably could not have made it back to the White House in 2004.

Like other demographers, Eric Kaufmann expects western Europe to become markedly more religious in the course of the 21st century, as a result of the relatively low fertility of unbelievers and immigration from more pious places. Not only do denominations with traditionalist values tend to have higher birth rates than their more liberal co-religionists, but countries that are relatively secularised usually reproduce more slowly than countries that are more religious. According to the World Bank, the nations with the largest proportions of unbelievers had an average annual population growth rate of just 0.7% in the period 1975-97, while the populations of the most religious countries grew three times as fast.

If they want to spread their gospel, then, one might half-seriously conclude that atheists and agnostics ought to focus on having more children, to help overcome their demographic disadvantage. Unfortunately for secularists, this may not work even as a joke. Nobody knows exactly why religion and fertility tend to go together. Conventional wisdom says that female education, urbanisation, falling infant mortality, and the switch from agriculture to industry and services all tend to cause declines in both religiosity and birth rates. In other words, secularisation and smaller families are caused by the same things. Also, many religions enjoin believers to marry early, abjure abortion and sometimes even contraception, all of which leads to larger families. But there may be a quite different factor at work as well. Having a large family might itself sometimes make people more religious, or make them less likely to lose their religion. Perhaps religion and fertility are linked in several ways at the same time.

Mary Eberstadt, a research fellow at the Hoover Institution in Stanford, California,has suggested several ways in which the experience of forming a family might stimulate religious feelings among parents, at least some of the time. She notes that pregnancy and birth, the business of caring for children, and the horror of contemplating their death, can stimulate an intensity of purpose that might make parents more open to religious sentiments. Many common family events, she reasons, might encourage a broadly spiritual turn of mind, from selfless care for a sick relation to sacrifices for the sake of a child's adulthood that one might never see.

Eberstadt argues that part of the reason why western European Christians have become more secular is that they have been forming fewer stable families, and having fewer children when they do. This, she suggests, may help to explain some puzzles about the timing of secularisation in certain places. In Ireland, for example, she notes that people started having smaller families before they stopped going to church. And, she argues, if something about having families can incline one to religion, this might shed some light on another mystery: why the sexes are not equally religious.

According to Rodney Stark, an American sociologist of religion, the generalisation that men are less religious than women "holds around the world and across the centuries". In every country--both Christian and non-Christian--analysed by Dr Stark, based on data from the World Values Survey in the 1990s, more women than men said they would describe themselves as religious. There is no agreed explanation for this striking difference. Perhaps the fact that women play a rather larger role than men in the production and rearing of children has something to do with it. If family life does contribute to religiosity, then having larger families might backfire on unbelievers. It might make them more religious. And since faith is still largely a family affair, their children would then be more likely to be religious, too.

(Anthony Gottlieb is a former executive editor of The Economist. Author of "The Dream of Reason", he is working on a book about nothingness. His last piece for Intelligent Life was about the science of humour.)

969) Chocólatras do mundo, unissez-vous, en France...

JOURNEYS
Le Tour du Chocolat
By AMY THOMAS
NYT, December 14, 2008

THE French have elevated many things to high art: fashion, flirting, foie gras. Chocolate is no exception. With boutiques that display truffles as rapturously as diamonds, the experience of visiting a Parisian chocolatier can be sublime.

The problem, of course, is squeezing in as many of these indulgent visits as possible while also giving the rest of the city its due. My solution: devote one full day to chocolate boutiques, and do it in style. So, on my last visit to Paris, I took to the city's Vélib' bike system and mastered a two-wheeled circuit of eight of the chocolatiers that had the best reputations and most glowing reviews in city guidebooks and online message boards. It was exhilarating and exhausting, not to mention decadent. It was a chocoholic's dream ride.

The Vélib's — industrial-looking road bikes that are already icons of Parisian-chic just a year and a half after the city initiated the program — made the moveable feast more fun. Progressing from pralines to pavés, I spun by the Eiffel Tower, zipped across the Seine and careened through the spindly streets of St.-Germain-des-Prés alongside other bikers: Parisians in summer dresses and business suits, their front baskets toting briefcases, baguettes and sometimes even Jack Russell terriers.

Practically speaking, the bikes were all but essential. How else could I cover five arrondissements in as many hours, while simultaneously countering a day of debaucherous extremes?

The hedonism began in the center of town with the oldest master on my list, Michel Cluizel (201, rue St.-Honoré; 33-1-42-44-11-66; www.chocolatmichelcluizel-na.com), who has been making chocolate since 1948. A short distance from a Vélib' station at the intersection of Rues de l'Echelle and St-Honoré, I passed luxury stores flaunting billowy gowns and four-inch Mary Janes and stepped inside what was just as divine: a store where molten chocolate spews from a fountain and the shelves are stocked with bars containing as much as 99 percent cacao.

Mr. Cluizel has a single American outpost, in Manhattan, at which I've indulged in hot cocoa made with a blend of five cocoa beans. At his Parisian shop, managed by his daughter Catherine, I discovered the macarolat (1.55 euros, or about $2 at $1.29 to the euro). A chocolate version of the macaroon, it has a dark chocolate shell filled with almond and hazelnut praline, the nuts ground coarsely to give a rich, grainy texture. It was two bites that combined creamy and crunchy, snap and subtlety. But it was just two bites; I wanted more.

A quick spin west landed me at the doors of Jean-Paul Hévin (231, rue St-Honoré, (33-1-55-35-35-96; www.jphevin.com). A modern blend of dark wood cabinetry, slate floors and backlit wall cubbies where cobalt-accented boxes of bonbons are displayed, the space would feel intimidating if not for the shopkeepers, who are both numerous and gracious as they juggle the crowds ogling mango coriander macaroons and Pyramide cakes. After considerable debate — would it be ridiculously gluttonous to have a "choco passion," a cocoa cake with chocolate mousse, chocolate ganache and praline puff pastry, so early in the day? — I settled on a caramel bûche (3.20 euros). Larger than an individual bonbon but smaller than a Hershey bar, the silky caramel enrobed in delicate dark chocolate hit the sweet spot.

With the choco-salty taste lingering on my tongue, I picked up a bike outside the Hôtel Costes, craning my neck to spy any A-listers — were Sting and Trudie in there? Beyoncéand Jay-Z? — and set out for the 16th Arrondissement.

Just beyond the Place de la Concorde I veered onto Avenue Gabriel. It is a curving street that winds past both the United States Embassy and Pierre Cardin's showcase for young artists, Espace, before eventually turning into a narrow cafe-lined passage where you have to weave around double-parked delivery trucks. Hoping to avoid throngs of wide-eyed tourists on the parallel Champs-Élysées and cars haphazardly zigging and zagging on the rotary around the Arc de Triomphe, I took the residential backstreets to Avenue Victor Hugo.

It was on this street that I found the most eccentric chocolatier on my list: Patrick Roger(45, avenue Victor Hugo; 33-1-45-01-66-71; www.patrickroger.com). It's not just the chocolate sculptures (a life-size farmer, for example), seasonal window displays (a family of penguins, also life-size) or snazzy aquamarine packaging he's known for: his intensely flavored bonbons are as bold as they come.

"I do think Patrick Roger is outstanding since he combines new, unusual flavors," said David Lebovitz, an American chocolate connoisseur, author of "The Great Book of Chocolate" and a Paris resident. But, he added, Mr. Rogers "isn't doing weird flavors just to be trendy, like others tend to do in Paris nowadays."

I sampled a few to confirm. The Jamaica has a rich coffee flavor from ground Arabica coffee beans; the Jacarepagua blends sharp lemon curd and fresh mint, and then there's the Phantasme, made with ... oatmeal. Each costs less than 1 euro.

About 90 minutes in, I had tasted creamy, salty and tart and had traversed a good stretch of the city. I was high — on Paris and sugar — coasting beneath Avenue Kléber's towering chestnut and plane trees toward the Place du Trocadéro in the 16th Arrondissement. Winding my way down the steep hills of the Rue Benjamin Franklin and the Boulevard Delessert, past romantic cafes and limestone edifices, alternately beige and gray depending on the light, I felt as though I was in a quaint Gallic village, not the capital city. That is until I was spit out across the river from the grandest Parisian landmark of all: the Eiffel Tower.

Michel Chaudun (149, rue de l'Université, 33-1-47-53-74-40) is wildly talented as an artist and chocolate sculptor (his watercolors decorate the store along with chocolate Fabergé eggs and African statues), to say nothing of his reputation for being one of the world's best chocolatiers. After 22 years of turning cacao into sublime bonbons, he's responsible for influencing many of the city's newer generation of chocolatiers.

His pavés are particularly worshipped. They're sugar cube-size squares of cocoa-dusted ganache that you deftly spear from the box with a toothpick and then allow to melt a little on your tongue a little before biting into the rich creaminess. Fresh and luscious, they're also hypersensitive to warm temperatures. Which meant — tant pis — if I tried to save any for later, they would wind up a choco-puddle.

Hopping on and off the Vélib's so often courted a certain amount of trouble. Parisian cynicism reared its head when a disgusted man at a station told me that 90 percent of the bikes don't work. I wouldn't say the defective bicycles were that frequent, but I learned an essential checklist: Are the tires inflated? The rims, straight? Is the front basket intact? Do the gears work? Is the chain attached? With these things checked, you're good to go, as I was after savoring the last pavé from my modest box of six (3.40 euros).

Cutting across the square fields in front of Les Invalides I glided by college students throwing Frisbees and old men playing pétanque. To my right, the gilded dome of Les Invalides; to my left, more gold crowning the ornate Alexandre III bridge. This was a decadent journey indeed.

Finally, in the Sixth Arrondissement, it seemed I could toss an M & M in any direction and hit a world-class chocolatier. There was the whimsical Jean-Charles Rochoux (16, rue d'Assas, 33-1-42-84-29-45; www.jcrochoux.fr), where gaudy chocolate sculptures ofgarden gnomes belie the serious artistry of his Maker's Mark truffles.

Christian Constant (37, rue d'Assas, 33-1-53-63-15-15), a Michelin-starred chef and award-winning chocolatier, excels at such spicy and floral notes as saffron and ylang-ylang. Pierre Marcolini (89, rue de Seine, 33-1-4407-3907; www.marcolini.be), the lone Belgian of the group, offers 75 percent dark chocolate from seven South American and African regions. Buzzing, I intended to finish the circuit in grand style.

The line snaking out of Pierre Hermé's slim boutique (72, rue Bonaparte, 33-1-43-54-47-77; www.pierreherme.com) told me I was doing the right thing. When I made it inside the snapping automatic doors, it was (forgive me!) like being a kid in a candy store: pristine rows of cakes adorned with fresh berries, coffee beans and dark chocolate shavings.

"Un Plénitude, s'il vous plait."
I took my treasure to a nearby park and tucked into the dome-shaped cake filled with chocolate mousse and ganache, crunchy caramel and fleur de sel. I relished the fluffy whipped richness, the bite of dark chocolate and the tang of salt. Had I died and gone to heaven? No, it was just a rapturous day in the City of Light and dark chocolate.

PEDALING FOR PAVÉS
After doubling the number bicycles since the program started last summer to 20,600,Paris' Vélib'' (www.velib.paris.fr) is now the largest free bike program in France. There are 1,451 stations in the city, or one approximately every 900 feet. Each station has about 15 to 20 bikes. The bikes are simple: three speeds, an adjustable seat, a bell and basket and a headlight.

By purchasing a one-day or weeklong pass at the kiosk located at a station, you can hop on any bicycle and drop it at your next destination. To unlock a bike, you punch in your personal access code at the kiosk.

Though it's called a free bike program (Vélib' is short for vélo libre, or free bike), a day pass costs 1 euro. The first half-hour on the bike is no additional charge, the second half-hour is 1 euro, and the third half-hour is 2 euros. After that, it's 4 euros every half-hour. The shorter your trips, the lower the cost. My total cost for five hours was 12.60 euros, or about $16.15 at $1.29 to the euro.

968) Aprendendo a escrever em e-mailês...

Não tinha a menor idéia do que queriam dizer a maior parte destes simbolos simpáticos que encontramos por vezes na correspondência eletrônica de e entre jovens, até que uma colega de lista enviou-me uma relação, certamente incompleta, de alguns deles, que transcrevo abaixo para tentar aprender alguma coisa.
Não estou seguro de passar a usar, mas pelo menos não ficarei tão ignorante como até agora...


:D = sorriso

:-( tristeza

8-O espanto ou sono

;-) piscada de olho, sarcasmo

:-/ chateado

P-) sou pirata

:-P língua de fora, piada

:-? não entendi

:^) vou apertar sua bochecha; tenho nariz grande

>>8=O muito espantoso

:-# vou ficar calado, não posso dizer

@:-) com turbante

:-x beijinhos

:~( chorando

:-)~~~ babando

>:-) diabinho

@}--)----)---- uma flor

@)--`---,----- outra flor

[]s = abraços

((((())))) = grandes abraços...

Decorou, espero...