quarta-feira, 5 de setembro de 2012

Economia do Desejo: Cristianismo e Capitalismo

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Foi lançado o livro The Economy of Desire: Christianity and Capitalism in a Postmodern World, de Daniel M. Bell.

Muito interessante. O site Center for Law and Religion Forum relata que:

Bell engages the work of two important postmodern philosophers, Gilles Deleuze and Michel Foucault, to illuminate the nature of the postmodern world that the church currently inhabits. He considers how the global economy deforms desire in a manner that distorts human relations with God and one another. In contrast, he presents Christianity and the tradition of the works of mercy as a way beyond capitalism and socialism, beyond philanthropy and welfare. Christianity heals desire, renewing human relations and enabling communion with God. This book will work well for courses in theology and ethics, philosophical theology, discipleship, and Christianity and culture. Pastors and church leaders will also find it enlightening.


Este eu vou comprar.

terça-feira, 21 de agosto de 2012

Padre Barron e os dois pilares da Doutrina Social da Igreja

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O grande padre Robert Barron, o homem que nos conduziu na grande série Catholicism e que costuma tecer opniões no seu site Word on Fire, escreve um artigo sobre os dois pilares do pensamento social da Igreja Católica: subsidiaridade e solidaridade, para o site Real Clear Religion, relacionando este assunto com a escolha do católico Paul Ryan para candidato a vice-presidente na chapa de Mitt Romney, contra Obama.

Texto abaixo:

The Great Bi-Polar Catholicism

By Father Robert Barron

For many on the left, Paul Ryan is a menace, the very embodiment of cold, indifferent Republicanism, and for many on the right, he is a knight in shining armor, a God-fearing advocate of a principled conservatism.

Mitt Romney's choice of Ryan as running mate has already triggered the worst kind of exaggerated hoo-hah on both sides of the political debate. What is most interesting, from my perspective, is that Ryan, a devout Catholic, has claimed the social doctrine of the Church as the principal inspiration for his policies. Whether you stand with First Things and affirm that such a claim is coherent or with Commonweal and affirm that it is absurd, Ryan's assertion prompts a healthy thinking-through of Catholic social teaching in the present economic and political context.

Ryan himself has correctly identified two principles as foundational for Catholic social thought, namely subsidiarity and solidarity. The first, implied throughout the whole of Catholic social theory but given clearest expression in Pope Pius XI's encyclical Quadragesimo Anno, is that in the adjudication of matters political and economic, a preferential option should be given to the more local level of authority.

For example, when seeking to solve a traffic-flow issue in a suburb, appeal should be made to the municipal authority and not to the governor, even less to the Congress or the President. Only when a satisfactory solution is not achieved by the local government should one move to the next highest level of authority, etc.

This principle by no means calls into question the legitimacy of an over-arching federal power (something you sense in the more extreme advocates of the Tea Party), but it does indeed involve a prejudice in favor of the local. The principle of subsidiarity is implied in much of the "small is beautiful" movement as well as in Tolkien's Lord of the Rings, which exhibits a steady mistrust of imperial power and a steady sympathy for the local, the neighborhood, the small business.

Now in Catholic social theory, subsidiarity is balanced by solidarity, which is to say, a keen sense of the common good, of the natural and supernatural connections that bind us to one another, of our responsibility for each other. I vividly remember former New York Governor Mario Cuomo's speech  before the Democratic National Convention in San Francisco in 1984, in the course of which he effectively lampooned the idea that individual self-interest set utterly free would automatically redound to the general welfare.

Catholic social thought does indeed stand athwart such "invisible hand" theorizing. It also recognizes that, always in accord with subsidiarity, sometimes the federal and state governments are the legitimate vehicles by which social solidarity is achieved. Does anyone today, outside of the most extreme circles, really advocate the repeal of Social Security, unemployment compensation, medical benefits for the elderly, food stamp programs, etc.?

Solidarity without subsidiarity can easily devolve into a kind of totalitarianism whereby "justice" is achieved either through outright manipulation and intimidation or through more subtle forms of social engineering. But subsidiarity without solidarity can result in a society marked by rampant individualism, a Gordon Gekko "greed is good" mentality, and an Ayn Rand/Nietzschean "objectivism" that positively celebrates the powerful person's dominance of the weak.

Catholic social theory involves the subtle balancing of these two great principles so as to avoid these two characteristic pitfalls. It does, for example, consistently advocate the free market, entrepreneurial enterprise, profit-making; and it holds out against all forms of Marxism and extreme socialism. But it also insists that the market be circumscribed by clear moral imperatives and that the wealthy realize their sacred obligation to aid the less advantaged. This last point is worth developing.

Thomas Aquinas teaches that ownership of private property is to be allowed but that the usus (the use) of that privately held wealth must be directed toward the common good. This is because all of the earth and its goods belong, finally, to God and must therefore be used according to God's purpose. Pope Leo XIII made this principle uncomfortably concrete when he specified, in regard to wealth, that once the demands of necessity and propriety have been met, the rest of what one owns belongs to the poor. And in saying that, he was echoing an observation of John Chrysostom: " If you have two shirts in your closet, one belongs to you; the other belongs to the man who has no shirt."

In his wonderful Orthodoxy, written over a hundred years ago but still remarkably relevant today, G.K. Chesterton said that Catholicism is marked  through and through by the great both/and principle. Jesus is both divine and human. He is not one or the other; nor is he some bland mixture of the two; rather, he is emphatically one and emphatically the other. In a similar way, the Church is radically devoted to this world and radically devoted to the world to come. In the celibacy of its priests, it is totally against having children, and in the fruitful marriage of its lay people, it is totally for having children.

In its social teaching, this same sort of "bi-polar extremism" is on display. Solidarity? The Church is all for it. Subsidiarity? The Church couldn't be more enthusiastic about it. Not one or the other, nor some bland compromise between the two, but both, advocated with equal vigor. I think it would be wise for everyone to keep this peculiarly Catholic balance in mind as the debate over Paul Ryan's policies unfolds.


Father Robert Barron is the founder of the global ministry, Word on Fire, and the Rector/President of Mundelein Seminary. 

terça-feira, 14 de agosto de 2012

Hoje é dia do Patrono do Blog

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Hoje comemora-se o dia de São Maximiliano Kolbe, o homem do Bloco 11, Cela 18, que se ofereceu para morrer de fome no lugar de um pai em Auschwitz, há 71 anos (14 de agosto de 1941).

Este blog nasceu no dia que visitei a cela dele, onde João Paulo II colocou flores.

Que São Maximiliano me ajude na minha caminhada e nas caminhadas dos amigos deste pequeno blog dedicado à economia.

Vejam o relato do Rome Reports, abaixo.



August 14, 2012. (Romereports.com) August 14 is the feast day of St. Maximilian Maria Kolbe. His given name was Raymond but upon entering the Franciscan seminary he changed it to Maximilian. He was born in the small Polish village of Zdunska Wola on January 8, 1894.

He is admired for the heroic gesture of offering his life to save the life of a parent. It happened on August 3, 1941 at the Auschwitz concentration camp when a prisoner escaped, ten others were sentenced to death. Seeing that one of those sentenced to die was a father, Maximilian volunteered to take his place. His request was granted and was sentenced to death by starvation. He died on August 14, 1941.


The father that was saved by Maximilian noted that he “not only died a saint, but also lived as a saint”. During his last days spent in prison, Maximilian still found a way to celebrate Mass.

In 1917 he launched the “Militia of the Immaculate,” an association of the faithful dedicated to his return to Poland. He also helped create different magazines as well as two religious communities known as “cities of the Immaculate,” one in Poland and one in Japan.
He was a saint, who as John Paul II once said, “did not suffer in death, but gave the gift of life”.



terça-feira, 7 de agosto de 2012

Standard Chartered e o Irã

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Hoje foi anunciado que o principal órgão regulador do mercado financeiro de Nova York acusou o banco britânico Standard Chartered de administrar de forma inidônia, de ser um "banco pária" (rogue bank). Standard Chartered é acusado de ocultar na sua contabilidade mais de US$ 250 bilhões em transações irregulares com o Irã. O Banco nega, mas caso seja verdade o envolvimento do banco com o Irã, um estado que financia o terrorismo, pode deixar no chão o relacionamento que foi descrito aqui anteriormente entre o HSBC e o terrorismo e os chefões das drogas. Além do Irã, há indícios de relacionamento criminoso entre o Standard Chartered e Líbia, Burma e Sudão.

Vejam o texto da BBC.

Standard Chartered bank 'in $250bn scheme with Iran'

The New York State Department of Financial Services said that the bank hid 60,000 secret transactions for "Iranian financial institutions" that were subject to US economic sanctions.
It labelled UK-based Standard Chartered a "rogue institution".
The bank has been threatened with having its US banking licence revoked.
The allegations are far larger than those involving HSBC, which was recently accused by the US Senate of failing to prevent money laundering from countries around the world including Mexico and Iran. It has set aside $700m to deal with any fines and penalties arising from those allegations.
The bank is ordered to appear before the regulator soon to "explain these apparent violations of law" from 2001 to 2010.
The regulator also said that it would hold a formal hearing over the "assessment of monetary penalties".
"If the allegations are proven true, it does show there was a systematic policy in place to strip these wires of the necessary information," Farhad Alavi, a lawyer at BHFA Law Group in Washington DC, told the BBC.
"Because the transactions have to pass through the US [because they are in US dollars] this is one area where the US can exert its power."

Other schemes found
 
The regulator also said it had uncovered evidence with respect to what are apparently similar schemes to conduct business with other countries under sanctions - Libya, Burma and Sudan.
"Investigation of these additional matters is ongoing," it added.
The regulator said that its nine-month probe, which involved looking through more than 30,000 pages of documents, including internal Standard Chartered Bank (SCB) emails, showed that the bank reaped "hundreds of millions of dollars in fees".
"SCB's actions left the US financial system vulnerable to terrorists, weapons dealers, drug kingpins and corrupt regimes, and deprived law enforcement investigators of crucial information used to track all manner of criminal activity," it said.

'Staggering cover-up'
 
The bank was also accused of falsifying SWIFT wire payment directions by stripping the message of unwanted data that showed the clients were Iranian, replacing it with false entries.
Senior management were also said to have codified their illegal procedures in formal operating manuals, including one labelled "Quality Operating Procedure Iranian Bank Processing".
"It provided step-by-step wire stripping instructions for any payment messages containing information that would identify Iranian clients," the complaint said.
In numerous emails going back as far as 1995, the bank's lawyers advised on ways to go about circumventing US sanctions.
In March 2001, Standard Chartered's legal advisor counselled that "our payment instructions [for Iranian clients] should not identify the client or the purpose of the payment".
By 2006, there were concerns raised about the bank's conduct in its New York branch.
The chief executive for the Americas sent an email to London saying the programme needs to "evaluate if its returns and strategic benefits are... still commensurate with the potential to cause very serious or even catastrophic reputational damage to the group".
But those warnings were ignored by senior management in London in what the regulator called a "staggering cover-up".
'Obvious contempt' Iran has been subject to US economic sanctions since 1979, and the laws were toughened by Executive Orders signed by President Bill Clinton in 1995 over US dollar transactions with Iran.
The US-dollar transactions in question originated and terminated in European banks in the UK and the Middle East, and were cleared through its New York branch, the complaint said.

Among the violations of the law, the bank is accused of:
  • falsifying business records
  • failing to maintain accurate books and records
  • failing to report misconduct to the regulator in a timely manner
  • evading Federal sanctions
In the 27-page complaint, the New York State Department of Financial Services said that Standard Chartered showed "obvious contempt for US banking regulations" and pointed to an email reply from a bank executive director to a New York branch officer.
"Who are you [Americans] to tell us, the rest of the world, that we're not going to deal with Iranians," the complaint quotes the director as saying.
Standard Chartered said: "The group is conducting a review of its historical US sanctions compliance and is discussing that review with US enforcement agencies and regulators.
"The group cannot predict when this review and these discussions will be completed or what the outcome will be."
The US Treasury, which implements the sanctions, said that it "treats sanctions violations extremely seriously".


segunda-feira, 30 de julho de 2012

Monges que fizeram o Ocidente Rico

 

Um trabalho do Departamento de Economia da Universidade de Copenhague, discute por que alguns países ficarm ricos e outros ficaram pobres. O ponto é formação de uma ética do trabalho, com isso discute-se o trabalho de Max Weber que dizia que o espírito protestante de trabalho duro com reinvestimento dos lucros. Para os autores, na verdade o espírito protestantes foi formado antes do protesntantismo, por uma ordem católica, a Ordem dos Cistercienses.

Os autores do trabalho são Thomas Andersen, Jeanet Bentzen, Carl-Johan Dalgard e Paul Sharp e pode ser lido clicando aqui.

O site Science Nordic fez um comentário sobre o trabalho dos autores

Muito interessante.

quarta-feira, 18 de julho de 2012

HSBC, Terrorismo, Máfia e Drogas


 


Publiquei este post inicialmente no meu outro blog Thyself O, Lord.

O site Business Insider revela hoje uma investigação do senado dos Estados Unidos sobre o HSBC, mostrando o relacionamento do banco com financiamento ao terrorismo, às máfias internacionais, ao tráfico de drogas.No caso do terrorismo, o banco tem histórico de participar do financiamento do Hamas e da Al Qaeda.

A investigação do senado americano pode ser lida, clicando aqui ou  aqui.

O senado americano diz que encontrou as seguintes vulnerabilidade no HSBC:

• Fornecimento de contas de correspondentes norte-americanos para os afiliados do HSBC de alto risco sem a realização da devida análise, incluindo uma filial mexicana com controles não confiáveis de lavagem de dinheiro;
 

•Não evitou conduta enganosa por parte de filiais do HSBC para contornar um dispositivo de rastreio que  bloqueia transações de terroristas, chefões do tráfico e de nações párias como o Irã;

• Fornecimento de contas bancárias para bancos estrangeiros com ligações com o financiamento ao terrorismo;


• Lavar milhões de dólares em cheques de viagem em dólares, apesar de circunstâncias suspeitas, e


• Fornecimento de contas suspeitas que facilitam atividades escusas.


Para ficar em apenas um caso, vou destacar o relacionamento com um banco da Árabia Saudita que financia a rede terrorista al Qaeda. Diz a subcomissão do senado que estuda co caso:

Uma terceira questão envolve o fato de que o HSBC atuar em regiões do mundo com desafios significativos de terrorismo, ao mesmo tempo demonstrando uma vontade preocupante de fazer negócios com os bancos que têm links para o financiamento do terrorismo. Um exemplo envolve Al Rajhi Bank, o maior banco privado na Arábia Saudita. Após o ataque 9/11 terrorista aos Estados Unidos, surgiram evidências de que o fundador do banco era um benfeitor financeiro da al Qaeda e este fundado fornecia contas para clientes suspeitos. 

Em 2005, o Grupo HSBC disse aos seus filiados para cortar os laços com o banco, mas fez uma exceção para o HSBC no Oriente Médio. Quatro meses depois, sem explicar o motivo, o Grupo HSBC voltou atrás e disse todas as suas filiais poderia decidir fazer negócios com o Al Rajhi Bank.  Em 2006, depois de Al Rajhi ameaçar retirar todos os seus negócios com o  HSBC, se a filial americana do HSBC não restabelecesse negócios, o HSBC cedeu Ao longo dos próximos quatro anos, o HSBC dos Estados Unidos forneceu quase US$ 1 bilhão ao Al Rajhi, parando apenas quando o HSBC fez uma decisão global de deixar a negociação de notas bancárias de forma geral, não apenas com o Al Rajhi.

 O site Businesss Insider descreve o relacionamento do banco Al Rajhi com o terrorismo.

O executivo do HSBC, David Bagley, renunciou após o relatório do senado. 

O jornal inglês The Telegraph repercute o caso e chama atenção para o envolvimento de um padre da Igreja Anglicana que foi chefe executivo do HSBC e até escreveu um livro sobre a moralidade das finanças, Lord Green.  


Obviamente, como o relatório deixa claro, o HSBC não é o único caso de facilitar e financiar o terrorismo, o tráfico de drogas e as máfias no mundo. Basicamente, as organizações criminosas mexem com muito dinheiro, muitas vezes financiadas pelos próprios estados, na ânsia do lucro qual banco no mundo recusa a participação no esquema?


(Agradeço a indicação do assunto ao site Jihad Watch)

terça-feira, 17 de julho de 2012

Um Frei, Pai da Contabilidade, Professor de Leonardo da Vinci



A Bloomberg lembrou hoje do pai da Contabilidade, que foi professor de matemática de Leonardo da Vinci, além de ter escrito a primeira enciclopédia de matemática da Europa, demonstrando a álgebra, o frei franciscano Fra Luca Bartolomeo de Pacioli.

Ficou muito bom o texto.

How a Medieval Friar Forever Changed Finance

Consider some headlines from the past week. China announced its gross domestic product had slowed to a three-year low of 7.6 percent in the latest quarter. The International Monetary Fund cut its global growth forecasts to 3.9 percent for 2013. And Citigroup Inc. announced its net income was down 12 percent.
The system that generates these 21st-century accounting figures -- the numbers that run our nations and corporations -- was first codified by a Renaissance friar named Fra Luca Bartolomeo de Pacioli. He was at one time more famous, as a mathematician, than his collaborator Leonardo da Vinci.
Pacioli is remembered today, if he’s remembered at all, as the father of accounting. He wrote the first mathematical encyclopedia of Europe, which made two critical contributions to modern science and commerce: It was the first printed book to explain Hindu-Arabic arithmetic and its offshoot, algebra, and it contained the first printed treatise on Italian accounting.
Algebra would underpin the Scientific Revolution; Italian accounting, the Industrial Revolution.

Double Entry

As his encyclopedia was going to press in Venice in 1494, Pacioli added a 27-page summary of a new form of accounting that had first emerged in Italy around 1300 and been perfected by the merchants of Venice. He called the addition a “special treatise which is much needed” to help merchants keep their accounts in an orderly way.
Known in the 15th century as accounting “alla Veneziana,” the system is now called double-entry bookkeeping and is standard practice throughout the world. In 1494, it was exceptional -- and in his treatise Pacioli recommended it above all others.
In their ledgers, Venetian merchants separated debits and credits, dividing them into two columns. As Pacioli wrote: “All the creditors must appear in the Ledger at the right-hand side, and all the debtors at the left. All entries made in the Ledger have to be double entries -- that is, if you make one creditor, you must make someone debtor.”
Pacioli’s system was revolutionary because it allowed merchants to calculate increases and decreases in their wealth, recorded in their capital account. In other words, it allowed them to determine that driver of capitalism: profit (or loss). Pacioli wrote that the purpose of every business was to make a lawful and reasonable profit, which could be tallied with Venetian bookkeeping. And thus the seed of capitalism was planted.
Because Pacioli used the recently invented printing press to record and disseminate Venetian double entry, the system swept across Europe during the next two centuries and then to the U.S.
By the 18th century, Italian bookkeeping had become so pervasive that it had spread beyond the realm of commerce and into culture. Daniel Defoe famously applied it in his 1719 novel “Robinson Crusoe” when the shipwrecked Crusoe uses double entry to assess his life, drawing up his “State of Affairs” and comparing “very impartially, like Debtor and Creditor, the Comforts I’d enjoyed, against the Miseries I suffered.”

A New Profession

Fittingly, it was in the economic heart of the Industrial Age -- Great Britain -- that Venetian bookkeeping came into its own. The rise of factories and the flourishing of the joint-stock company transformed double-entry bookkeeping into a brand new profession: accounting.
The huge amounts of capital expenditure required to build railways -- raised from private investors on stock exchanges and managed by joint-stock companies -- brought new issues of accounting and accountability. By the 1860s, accountants were legally required in Britain at every phase of a company’s life: at its formation, during its operation and at its liquidation.
Although financial statements had been an incidental product of a company’s bookkeeping in 1800, they had become its raison d’etre by 1900. Venetian bookkeeping proved to be the perfect mechanism for generating these financial statements. It could accurately record capital and income as required by law and investors, it could distinguish between private expenses and corporate costs, and it could produce data that helped evaluate past investment decisions.
Venetian double entry thus became essential to the modern corporation. In the 20th century, it became equally essential to the nation state. With the crash of the New York Stock Exchange in 1929, and the Great Depression that followed, the laissez-faire principles that had previously informed government approaches to economic affairs suddenly seemed insufficient. At sea in their response to the crisis, the administrations of Herbert Hoover and Franklin D. Roosevelt commissioned comprehensive estimates of the income of the U.S. to guide their policies.
Soon after Roosevelt succeeded Hoover as president and began the New Deal, the British economist John Maynard Keynes travelled to the U.S. to see the policies in action. In Washington, Keynes said: “Here, not in Moscow, is the economic laboratory of the world.”

Theory, Practice

This signified a momentous change in government practice, and in economic theory. If Roosevelt’s response to the Depression was the New Deal, then Keynes’s was his “theory of effective demand.” Published in 1936, it provided a theoretical basis for the measurement of national income, consumption, investment and savings.
Both Roosevelt’s program and Keynes’s theory entailed the creation of national accounting systems, a massive undertaking that was carried out using the principles of double-entry bookkeeping.
At Keynes’s instigation, the first British accounts were made during World War II. Following the war, national accounts were created in countries across Europe as part of the framework of the Marshall Plan. And under the aegis of the newly created United Nations, national accounts were subsequently adopted by almost every nation on Earth.
Today, we depend on the numbers generated by the accounts of nations and corporations to direct our governments, businesses and societies. And so it happened that a medieval Italian accounting system codified by a friar in 1494 now governs the global economy.