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Voices on Structural Greed
interview to Luigino Bruni published on lutheranworld.org, october 13, 2011
More than 40 delegates, including a dozen Muslims, church officials, economists and secular social activists met at the end of September 2011 in Kota Kinabalu, Malaysia to address the question of structural greed.

Dr Luigino Bruni, professor of political economy at the University of Milan, Italy, and member of the FOCOLARE movement, was one of the participants at the Department for Theology and Studies consultation.
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What were your expectations of this event?
My expectations of this event were very high because I think that at this moment of crisis religions have something new to say. This crisis is not simply a financial and economic crisis but an anthropological and ethical crisis. As during any crisis, the most precious reserve is usually the ethical one because ethics provide a deep motivation for action, the will to start something new. At this moment of crisis, what we lack particularly in Europe is an enthusiasm for starting new economic enterprises, because we are generally lacking an enthusiasm for life.
What have you learned from this event?
I have met very interesting people doing things related to my activity that are new to me. I met new perspectives on the economy from the Lutheran, Muslim and Eastern traditions. I leave this meeting with the deep hope that if we are united as religions at this moment of crisis then we can say something important to the world.
How can Christians and Muslims help one another to live lives less touched by the structures of greed?
The first help is dialogue in order better to understand the other’s point of view. In today’s world, there is a deep rooted sense of distrust of and lack of confidence in both Christian and Islamic cultures. To spend time in understanding one another is the first step. We need to form new sorts of alliances showing how there are new spheres of the economy emerging in both Islamic and Christian contexts such as the economy of communion, fair trade, etc. We need to show that there is a new vitality of civil society in both contexts. Moreover, it is vital that religion counteracts pessimistic approaches and brings a positive message. We must bring a message of hope, showing that we envision a new world. Together we can transform structures of greed into structures of grace.
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    [text] => 
Voices on Structural Greed
interview to Luigino Bruni published on lutheranworld.org, october 13, 2011
More than 40 delegates, including a dozen Muslims, church officials, economists and secular social activists met at the end of September 2011 in Kota Kinabalu, Malaysia to address the question of structural greed.

Dr Luigino Bruni, professor of political economy at the University of Milan, Italy, and member of the FOCOLARE movement, was one of the participants at the Department for Theology and Studies consultation.
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    [title] => The (false) measure of happiness
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Philosopher Martha Nussbaum challenges those who claim that people's overall satisfaction on their lives can be measured on a numerical scale. “This forces gross semplifications while humanity lives in different shades and hues."
by Luigino Bruni
published on  Avvenire on 7/06/2011
Loppiano (Florence) – Martha Nussbaum is among the few philosophers who has achieved two objectives in her research work: (1) to seriously dialogue with economic science and (2) to look into subjects that directly deal with the lives of the people, specifically the less fortunate ones. Forty years had passed since she last came to Tuscany. 
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 She comes on the occasion of a conference by the Sophia University Institute in the small city of Loppiano of the Focolare Movement. She spoke on “Public Emotions and the decent Society,” a theme which is of extreme relevance also for the the Italian society (Which emotions should be sustained and cultivated so that a society is able to develop a general sense of goodness towards its members). Prior to her talk, the students were given a chance to dialogue with her. From Sophia, Nussbaum will come to Milan (after a brief stop in Bologna, where she will present her new book entitled Not for profit, The Windmill) where she will take part in an international conference on “Market and Happiness” on Wednesday and Thursday. We ask her some questions on her vision of happiness.
What is your opinion on the debate on measuring subjective happiness?
“I see two principal problems. The first one, with recent studies on happiness, has to do with the qualitative and multidimensional nature of happiness. It’s a classic theme. Milla had already expressed that happiness is not a unidimensional reality. When we measure happiness with a single scale, it is evident that we reduce the different dimensions of happiness into only one. This dimension tends to be so much simpler and is normally distant from what we really mean by happiness. In fact if you ask a person “how happy are you” without asking that person to rate his/her answer from a scale of one to ten, people normally give complex answers like, “ My health is doing well but business could be better, a friend of mine passed away recently,” and others. What we are trying to do with the concept of capabilities is just to specify the different components of the welfare of a person. No single measure is sufficient.”
And the second problem?
“The second problem has to do with the famous problem of adapting preferences, a concept which was first raised by Amartya Sen in the seventies. People tend to be happy with the little they have and the little they expect to have. Jon Elster showed us that oftentimes, we behave like the wolf with the grape: because of our inability to reach greater objectives, we simply adapt. As time passes by, we no longer aspire for those realities which we are unable to achieve. Other times, and these are the most interesting cases, especially when we deal with poverty and development, we do not even have a correct notion of our own wellbeing. Let’s take the case of women in some parts of the world. They are told that education is not meant for women and that girls who do attend school will not have a good marriage, etc. These women kill their desire (for education) right from the start. Rather, such aspirations tend to adapt to their culture and tradition from their childhood years. Sen also showed us an example that adapting one’s preferences also works for the physical health. There are people, especially in poor countries, who say that they are healthy when in reality, they are afflicted with grave ailments. The lack of another state of health, as a point of comparison, forces them to adapt and consider themselves in a state of well-being, even when this is clearly not the case (and this adapting then leads to a short life, malnutrition and other disadvantages.) If this problem of adapting is true as far as physical health is concerned, imagine what kind of effect it would have when we deal with issues like education, rights and freedom.” 
So the approach of the capacity actually measures what people do and not how they feel or what they believe in. And it is possible to be perfectly adapted slaves and perhaps even be happy?
Yes. In fact, Mill underlines that happiness is not a state but an activity. Today, many associate happiness to a momentary state, a sense of pleasure. But with Mill (and my approach) in studying happiness, the question to ask people is not so much “how happy do you feel or consider yourself to be?” but “what do you do in life? What are the things you are capable of doing?” This is the central point in Daniel Kahneman’s approach. When he seeks to measure momentary sentiments using his empirical method, he does something possible and maybe interesting. But when we try to measure the “overall satisfaction of one’s life in general,” as is being done in today’s study on happiness, we enter an unfamiliar territory. If the overall satisfaction of one’s life is a sentiment, I think this fact is not very interesting. Instead, if we want to measure one’s judgment of his/her own life, then happiness has little to do with sentiments. In 1996, Kahnemann asked my opinion on his program which dealt with the search for measuring momentary happiness. I had expressed many doubts and he told me, “Thank you but I cannot consider your doubts in consideration as we have already started the operational phase of our project. “And so the measurement of happiness has begun but the issues I raised remain.”
 see complete interview (in Italian)
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    [text] => 
Philosopher Martha Nussbaum challenges those who claim that people's overall satisfaction on their lives can be measured on a numerical scale. “This forces gross semplifications while humanity lives in different shades and hues."
by Luigino Bruni
published on  Avvenire on 7/06/2011
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Debate: "The Church: what do we do?" - inventing a language
By Luigino Bruni
Published on Il Regno-att. n.2/2011
I read with joy about the important article of Prof. Severino Dianich in this magazine (Regno, art.20, 2010, 714). He's a scholar whom I consider among the best and more original European theologians. It was a reading that grabbed my attention and drew me in, both for the topics dealt with as well as the open and innovative way in which they were addressed. They are crucial aspects for the present and the future of the Church, and therefore, they are also for the society and culture. A few ideas came to my mind from this reading, and two of them are directly linked to the theses of his article and other more general related questions addressed in the text. I'll try to proceed in order.
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The first point that I want to underline is that which I'll call the "Italianess" of Dianich's analysis. His discourse was very linked to the Church in Italy. In almost all the other countries of the world in which the Catholic Church is present, Christians have always or almost always been the minority, and already for some time, they have been offering explicit and implicit answers to the questions raised by Dianich. That is the first reason why a more appropriate title of the article could be "The Church in Italy: what do we do?"
Secondly, the lucid analysis in the article is all centered around the Church as institution, or, in the language of Von Balthasar, on the "Petrine Profile". There is almost no reference to the charismatic dimension or profile of the Church, either to what we might call "old" or ancient charisms (orders, institutions, congregations...) and to the new charisms (movements and new communities). The insertion of an analysis of the Church also from this co-essential profile would have made the discussion more complex, certainly different both in its lights and in its shadows. If we can come out of the institutional confines, and enter in the territories of the Church's charisms, the signs of esteem, prophecy and civil relevance may not be so feeble. The great world of "old" charisms, for example, even if it shares many of the worries raised by Dianich regarding the institutional Church, at the same time, it is generally viewed (by Catholics and non) as a relevant and precious presence in society - from the nursery schools to works of assistance and healthcare, from spiritual life to lectures. Therefore, a further modification of the article's title could be the following: "The Institutional Church in Italy: what can we do?"
Petrine and Marian Profiles
That said, with humility, sympathy and respect for who seeks to seriously analyze the Church in a time of enormous changes, I will try to focus this second part of my article on the second goal of the article's title: "what can we do?"
My perspective is not that of a theologian, but of a scholar of social sciences, economics and history, as well as an observer of civil and cultural dynamics of my time. Regarding "what can we do?", I believe that there is an absolutely central aspect to this discussion, even if it is easier to highlight questions than to offer answers to it. 
It's my strong impression that the Church today (especially as institution, but not only) appears always more distant from peoples’ ordinarily, urgent and vital questions. The great topics which our battles are being concentrated on today are not felt as urgent, close and capable of passionately moving people's lives. I don't want to deny that homosexual marriage, the end of life and assisted fertilization are serious cases, or that they are far from the Gospel, or irrelevant to peoples' lives and to the quality of our present and future. I just want to say that they are not the questions that place us at the center of people's regular lives, that give enthusiasm, that answer the great questions of everyday living. 
Until a few decades ago (a world that I have never regretted, please understand me correctly), with its lights and its shadows, the Church was present in the ordinariness of life. It entered into the heart of ordinary passions and desires. Just remember the great feasts, which until a little while ago were marked and filled with meaning by the Church, as were the rights of passage in life and to eternity, the accompaniment of mourning, topics that were linked to the great pre-modern questions.
Today, many of these questions (not all) have radically changed, but if we won't be capable of deciphering them, intercepting them and trying to enter into them in order to "dwell in them", the growing margins will only be an effect of something much deeper and more radical. These ordinary questions and feasts today certainly deal with economic and political life, with the city, with multi-culturialism and much more. 
The new evangelization requires a preliminary operation of new inculturization in a post-modern time that is a completely new cultural fact. The instruments for such a new inculturation cannot mainly be encyclicals and documents, books or homilies: instruments must be invented with creativity and prophetic courage.  This new inculturation refers to another great question of language and symbolic code that the Church uses. I remember a personal episode. During a summer school for youth, Sunday mass was scheduled at the conclusion of the meeting. Not seeing many of the students in church, I looked to the churchyard and saw a numerous group of them outside. I go to where they are without being noticed, and I hear them passionately and momentously speaking about gratuitousness, gift and reciprocity - the topics they had learned during the course's lessons. However, they didn't understand that beyond the churchyard an event that "said" these realities (and much more), with a force enormously superior to language, was being celebrated.
Our language and our symbols are no longer capable of speaking words that carry God's presence: a lot of evangelical semantics and wisdom is being lost, precisely because we are not sufficiently capable of re-semanticizing those truths with signs and words that can be understood.
For example, when a cultured person today (Christian or non) reads an issue of a theological magazine, he no longer feels (or rarely so) that those pages are also speaking of his life, his ordinary problems and the people of his time, of the great questions of his living and the living of others. And it's not because those pages of theology don't address those questions, but because the syntax and semantics of those discussions belong to a symbolic and cultural universe that is too distant today, and felt as too distant, from everyday life. 
Instead, theology has gone through seasons (not all, but some) in which the disputed questions in scholarly circles and studies were urgently perceived and relevant, even to markets, banks and politicians of the time.
The signs of the times
Finally, I believe that this urgent operation of new inculturation and new linguistic and symbolic mediation  can be brought about successfully if, as Christians, we take modernity and post-modernity (or after) more seriously.
As is well-noted, many (almost all) the principles and conquests of the last centuries in the West (equality, freedom, fraternity between equal and free people, individual rights, etc.) are also, if not entirely, children of the maturation of the seeds of Christianity in the European land, even those expressions that the Church often fights because it does not recognize its own. We're talking about gathering the seeds of truth that are maturing or that have matured outside of the Church (women's rights, environmental ethics, animal rights, etc.). These are also an authentic gift for the Church, so that it can more deeply understand its own function and mission and find its new language today. 
There exists a lay magisterium that has many important things to say, especially in our time, even to us Christians. I'm thinking, to say in my own field, of those who today (like economist A. Sen) are revealing new and hidden dimensions of poverty, of rights and of other questions that are essential to the Church today. 
In the Church's more luminous phases (not less difficult than today), as in the first apostolic centuries of the Fathers, or during the great Scholastic period, it included in its syntheses elements of truth from the Greeks, Romans, Arabs and Germans. It was truly Church because it was greater than the church. I believe that today a similar challenge faces us - one that is not less challenging but which cannot be  delayed much longer.
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    [text] => 
Debate: "The Church: what do we do?" - inventing a language
By Luigino Bruni
Published on Il Regno-att. n.2/2011
I read with joy about the important article of Prof. Severino Dianich in this magazine (Regno, art.20, 2010, 714). He's a scholar whom I consider among the best and more original European theologians. It was a reading that grabbed my attention and drew me in, both for the topics dealt with as well as the open and innovative way in which they were addressed. They are crucial aspects for the present and the future of the Church, and therefore, they are also for the society and culture. A few ideas came to my mind from this reading, and two of them are directly linked to the theses of his article and other more general related questions addressed in the text. I'll try to proceed in order.
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Diary of the trip to Kenya, 2nd part
Conclusion of the Pan African EoC School and the beginning of the CUEA Conference, January 26, 2011
To understand the EoC, one needs "hunger for life and for the future"
By Luigino Bruni
Nairobi, January 26, 2011 – Yes, yesterday the 1st Pan African EoC School concluded in Mariapolis Piero, and today, on the 30th anniversary of the death of Piero Pasolini (one of the first focolarini to bring the charism of unity to Africa) here in Nairobi, we have begin the conference at Catholic University. 
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This Pan African school has been one of the most impacting EoC events that I can remember: these peoples (and there were many countries represented, from all over Sub-Saharan Africa) adhere to the charism of Chiara Lubich with a purity that has truly touched me. We invited them to make a pact "of commitment" to spread the Economy of Communion in Africa by signing their names on a white sheet of paper. We clarified that the choice be freely made but that the pact was serious, and that they should only sign if they felt this vocation to the EoC out of love for Africa. Many, many signed the pact, with great solemnity. Then, yesterday, at mass with the Apostolic Nunciature, we presented the four sheets with signatures on the altar. Genevieve Sanze should have been the one to bring them and say a prayer during the offertory, but she asked me to do it. I was caught off guard. I tried to open my mouth to pray, and said "Lord, welcome these signatures which are the sign that we have offered our lives so that an economy of communion may spread in Africa...". But then I couldn't continue. I wasn't able to speak anymore because the emotion was so strong.
What flashed through my mind was like a scene in a movie, the suffering of these peoples when my European brothers came to these lands to rip away people and resources, to treat them like slaves, like half-people. And I thought of Chiara Lubich, of many missionaries who came here giving their lives (and how many have died!) in the past centuries, beginning social works to relieve the sufferings of these peoples. I thought of our men and women focolarini who gave and give their lives. But most of all, I looked at the hundred or so people who were there, one by one, who had given themselves so that, with the EoC, Africa can find its way. 
There was much love and much hope in those signatures. And I was without words, making a "great" impression in front of the Nunciature (to whom I had been presented as responsible of the project!). Anyways, even those tears produced more fraternity and equality with everyone, maybe showing that we had not gone there to speak about theories but that we felt the joys, hopes and pains of those lands on our shoulders. 
The liturgy of the first day had spoken of Jesus who chose the twelve. Today, the liturgy spoke of Jesus who chose the 72 disciples. Everything spoke of mission, of apostolate. The liturgy always accompanied us through these founding moments. 
We're living an important moment. For many, it is like reliving something similar to the "Brazilian bomb". 
Some concrete details: 
•    The first 15 associates of the future business park at Mariapolis Piero have come forward, and the first funds have also arrived.
•    Ten or so entrepreneurs present formally adhered to the EoC with their businesses, and this is something immense to me. They outlined some concrete projects, starting with themselves. With one business in Burundi, the Bangco Kabayan will join as partner in a micro-credit program, starting the bank's first activity outside the Philippines. 
•    The Pan African EoC Commission has been established, with Genevieve Sanze as coordinator (she is also member of the central commission), two secretaries at Mariapolis Piero (which will be the headquarters of the commission) and a representative in every zone in Africa.
Teresa Ganzon, John Mundell, Leo Andringa, Giampietro and Elisa Parolin, Francesco Tortorella, and their families, were a gift for everyone. The final celebration was beautiful, and many of the guests contributed artistic pieces (John and his wife Julie, Giampietro, Leo and Anneke, Teresa and her husband Francis and daughter Alexandra).
There is a beautiful understanding with everyone, including the zone directors of the Focolare here. Even if we work a lot, doing it together makes the yolk light, and more than anything there is much joy, and we laugh a lot.
Starting today, we'll be at CUEA. Many of the participants of the School came, joined by students and professors from the university. We opened with the message of the Cardinal who is president for the Vatican's Council of Justice and Peace. They followed the presentations on the EoC and African culture, with much dialogue and interest. Lunch was very elegant, and then in the afternoon we continued with working groups. The context has changed, but there is still the sensation that we are living very special and intense days. 
A permanent course on the EoC should emerge as a result of this convention. It will be brought ahead by professors from our group. We must invest in Africa - there's need and enthusiasm for it. These "younger" peoples (editor's note: even if we're close to the Rift Valley) have a hunger for life and future, which is the pre-condition to understanding the EoC and, even before that, Chiara Lubich's charism of unity. If this "hunger" lacks, there is no hope that someone will understand the charism. Here, people want to live. I was touched by how much the young people here love to study. For them, getting into college is the goal of their life, because it means future. You see people studying at night, below street lamps because they have no light at home (and I thought of our young people who are often listless because they have everything, and therefore their desire is snuffed out like a candle). Without this desire and hunger for future, our movement cannot grow. 
We had important meetings, in an atmosphere of the Word of the Gospel. In many African women, beautiful with a beauty that has been a lost in the West, I saw women of the Gospel and of the Bible, with their concrete love for Jesus, for the apostles and for the prophets. Africa speaks much of women (I understood why someone had proposed that the Nobel prize be given to the women of Africa!), because in them they carry the greatest wounds and the greatest blessings of these peoples (including our women focolarine). 
I saw Zacchaeus in the person of a well-off Cameroonian man who, during these days, wanted to give part of his goods for the EOC. "I'm from Fontem," he said, "The movement saved my baby's life. It gave me the chance to study at the College. Today, I understood that I should also give." I also saw Nicodemus, in an elderly man from Douala, who felt the desire to be reborn in the Spirit, adhering with his business to the EoC. 
But most of all, I saw Mary at work in her Work (editor's note: "Work of Mary" is the official name of the Focolare Movement), in the songs ("Mother Mary") sung in the beautiful liturgies, and who is very present in these lands. And I could continue, but...I won't because tomorrow, another intense day is awaiting us, which should also be even more beautiful. "The Earth is full of your Spirit, Lord".
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    [text] => 
Diary of the trip to Kenya, 2nd part
Conclusion of the Pan African EoC School and the beginning of the CUEA Conference, January 26, 2011
To understand the EoC, one needs "hunger for life and for the future"
By Luigino Bruni
Nairobi, January 26, 2011 – Yes, yesterday the 1st Pan African EoC School concluded in Mariapolis Piero, and today, on the 30th anniversary of the death of Piero Pasolini (one of the first focolarini to bring the charism of unity to Africa) here in Nairobi, we have begin the conference at Catholic University. 
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By Luigino Bruni
Introduction to the Economy of Communion 2009/2010 Report 
We’re now in the Economy of Communion’s twentieth year. And birthdays, as we know, are also important moments to weigh how things are and set new horizons. The EoC, as we familiarly say, is alive and growing in today’s history, in the crises and hopes of our time. Chiara’s proposal to give life to business and business parks, and then (in May of 1998) to a cultural movement that would give “scientific dignity” to the praxis in place, did not fall on deaf ears. It was embraced by thousands of people, mostly within but more recently even outside of the Focolare Movement – a diverse people united by the desire to cultivate the earth so that the seed of the charism of unity, thrown on the terrain of modern economy, grows according to the laws written in its DNA and brings fruits typical of the charism given to Chiara, as a gift for humanity today and tomorrow.
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This is the third report we’re presenting on the EoC. This year, besides detailed data on the use of profits and the EoC’s projects, we also give an complete account of EoC activity. Not only does the EoC give life to development projects to help those in need (especially youth) escape the trap of poverty, but it is also bringing about a new culture from the bottom up, in silence, and it’s changing the lives of hundreds of entrepreneurs and tens of thousands of workers.
Therefore, the poor, culture and enterprise: “a third, a third, a third”, Chiara’s first intuition. It should not be interpreted that the EoC has a threefold goal but rather that there are three steps of the same process of communion. This is how the project can give its contribution to the charismatic project of the entire Focolare Movement: that all may be one. There will never be a united world if the economy is not one of communion. We will never “all be one” as long as people are unable to eat, unable to send their own children to school, unable to cultivate their own humanity, vocations and aspirations – as long as there are skyscrapers surrounded by “crowns of thorns”. The united world will always be ahead of us, as is every word of the Gospel that begins within history but is fulfilled beyond it, as every “great” Word is both an “already” and a “not yet”. Charisms are always an already that indicates a not yet. Therefore, they are an already.
If, already today, the EoC will know how to say that hundreds, thousands of entrepreneurs exist who are capable of waking up at five in the morning for reasons greater than profit; that there are already workers who know how to be happy with a market salary and don’t ask for raises because they know that the added value from their work does not go into the pockets of their “bosses” but leaves the business to feed the hungry, heal and educate; if the EoC will know how to show that there are already people who do not rest until the fraternity they believe in as human beings is not translated into equal rights, opportunity, capacity, for all women, children and men of the world. If all of this is already true, then we can seriously hope in the coming of many others who are not yet in front of us. What, however, can the “small EoC” do in front of too many people of our time who could and should be with us already and are not just because of our spite and smallness? (And the data of the report clearly show how small our numbers are, if we compare them to the large numbers in philanthropy and international cooperation.) Today, humanity would already have the technological and financial resources to do much more on this earth "already" – not everything, but much more than what we are already doing. We could and should do more in the area of education in poorer countries. When will we see the best teachers of the opulent world spend a semester in the fragile universities of Africa, Cambodia or Cochabamba? When will we see serious investments (more than 50%) in renewable energy? When will all public administrations, the Vatican and dioceses, movements and NGOs buy only ecological and low capacity cars? When will all businesses and governments of the world invest 20-30% of their GDP in serious cooperation to development, which cannot be limited to the crumbs of rich gluttons but should already become educational expenditures (from preschool to university), hospitals (the best hospitals in the world today should be found in Africa), more advanced and cleaner technology, efficient and safe transportation, healthy and dignified dwellings?
Without these things now, what is yet to come in the following decades could included new global crises and maybe even wars that are truly global, as Aristotle’s phrase “you cannot be happy alone” is always more true.
Even the EoC can and should do more than what is has done in these twenty years, despite the rich and flavorful fruits seen, least of all the many EoC entrepreneurs and workers who have already concluded their earthly voyage (including François Neveux, whose biography is the most beautiful book published on the EoC as it is written with the ink of life). As a sign of greater commitment and responsibility, this year, besides the Brazil 2011 event in May (we are all invited!), the worldwide EoC launched “Project Youth”, that will include two important international summer schools in January: in Latin America and in Africa. Starting from the youth (who are not the future but a different way of living and understanding the present) is indispensible for the many who are “not yet” who ask to become “already”.
In the consumer culture that dominates today’s world, the EoC can and should be a place of resistance, where every business and every business park is an oasis (not an island), as the Medieval abbeys were in their day, where many can find hope and where the DNA of gratuitousness is conserved. In a world where money can buy (almost) everything, money tends to become everything. Remembering and living the culture of giving and of gratuitousness in this age has great value, not only economically but as cultural resistance, as a battle of civilization, of love for humanity today and tomorrow.
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    [text] => 
By Luigino Bruni
Introduction to the Economy of Communion 2009/2010 Report 
We’re now in the Economy of Communion’s twentieth year. And birthdays, as we know, are also important moments to weigh how things are and set new horizons. The EoC, as we familiarly say, is alive and growing in today’s history, in the crises and hopes of our time. Chiara’s proposal to give life to business and business parks, and then (in May of 1998) to a cultural movement that would give “scientific dignity” to the praxis in place, did not fall on deaf ears. It was embraced by thousands of people, mostly within but more recently even outside of the Focolare Movement – a diverse people united by the desire to cultivate the earth so that the seed of the charism of unity, thrown on the terrain of modern economy, grows according to the laws written in its DNA and brings fruits typical of the charism given to Chiara, as a gift for humanity today and tomorrow.
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These days, the Euro is under attack by speculators. We asked  economists Luigino Bruni and Stefano Zamagni their opinions.
By Antonella Ferrucci
Luigino Bruni, can you tell us what is happening? 

Unfortunately, what is happening shows that Europe is not yet a "community" of peoples and states. As you can see, the central banks of individual countries are by statute last-resort lenders, that is, in the case of speculative attacks, in serious crisis of the state, they must intervene with reserves to avoid accumulative effects (just remember what happened in Italy in 1993 when Ciampi was governor of the Bank of Italy and had to resort to inflation of the Lira).
The European Central Bank by statute did not want to play this role out of fear that weaker countries would abuse this function. So, faced with Greece´s crisis, instead of intervening in a timely manner as the Central Bank of a state would do in these cases, it intervened a month after mediations and compromises had been made, and this made the late rescue intervention completely ineffective. Therefore, we are now under full speculative attack with regards to the Euro without having the instruments to be able to adequately respond. 
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Therefore, either Europe truly becomes a community and reasons as if it were a people, or we will not get out of this crisis, and the Euro will only show as any currency does that behind monetary unity there is need of something more on the political plane and in solidarity. The Euro´s fragility is simply a picture of the political fragility of Europe, and we must act on this plane and not only on the technical and financial one. 
Do you see anything else underneath this crisis? 
Of course, having said all this, it is also true that underneath this crisis there is a real problem: Western society is too much in debt, from America to Europe, and as the banks do nothing other than move the debt from one subject to another, all of this is unsustainable in the long run. This crisis will soon expand to the dollar and the sterling, and we´ll be forced into worldwide and global inflation. This will mean readjusting our consumption and lifestyle to our real income and not to swollen finance. Will we be able to overcome this moment without too much trauma? Right now, I´m doubtful, but I want to be optimistic.
Professor Zamagni, the European Union is responsible for all this... 
Yes, the European Union´s responsibility in this is big, and we can attribute it to a series of omissions. The first: before the crisis, it did not think of creating a guarantee fund, something like the European Monetary Fund, to face situations like these. The second: it never created one or more European rating agencies - the agencies authorized to pass judgment on merit are all American (Standard and Poor´s, Moody´s and Fitch Ratings). The result is in front of everyone´s eyes. It´s obvious that the United States would have had interests in destabilizing the Euro, and consequently, it is obvious that the American agencies tend to spread news that has the same objective. The third omission: aver having created the ECB, the European Union never furnished the creation of a European authority interrelated to supervise real politics (not monetary). This allowed for financial unbalances to inescapably reverberate on the business world (with the loss of jobs, etc.).
What else would you like to add about the causes that brought us to today´s crisis? 
That we can single out two other "errors" that produced the consequences that we see today. The first is of a technical-economic nature, and here the economists have substantial moral responsibility because the error is in "theoretical planning". They supposed that in practice, financial risk was "exogenous" by nature, that is, that with an increase in transactions the risk would be nullified. But even a first-year economy student knows that risk is "endogenous" in nature: it increases with an increase in transactions! 
The second error is of ethical nature: after having mocked ethics for years, sustaining that the economy does not need ethics lessons, (economists) realized the mistake that had been made. The risk had been transferred from banks to savers spread through the world without keeping in mind that ethical norm requires that the transfer of risk can happen only if who receives it has broad shoulders, or "broader shoulders" compared to the subject from which the risk originates. We´ve understood that what happened was the exact opposite. Banks transferred the risk to savers, even when they knew that that they would not be able to manage it. All of this together can help interpret the current situation.
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    [text] => 
These days, the Euro is under attack by speculators. We asked  economists Luigino Bruni and Stefano Zamagni their opinions.
By Antonella Ferrucci
Luigino Bruni, can you tell us what is happening? 

Unfortunately, what is happening shows that Europe is not yet a "community" of peoples and states. As you can see, the central banks of individual countries are by statute last-resort lenders, that is, in the case of speculative attacks, in serious crisis of the state, they must intervene with reserves to avoid accumulative effects (just remember what happened in Italy in 1993 when Ciampi was governor of the Bank of Italy and had to resort to inflation of the Lira).
The European Central Bank by statute did not want to play this role out of fear that weaker countries would abuse this function. So, faced with Greece´s crisis, instead of intervening in a timely manner as the Central Bank of a state would do in these cases, it intervened a month after mediations and compromises had been made, and this made the late rescue intervention completely ineffective. Therefore, we are now under full speculative attack with regards to the Euro without having the instruments to be able to adequately respond. 
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Through venerating and marginalizing the body, today´s society tries to deny fragility and vulnerability
By Luigino Bruni
Never as now in the Western world has the body received so much care and attention. The whirl of business surrounding body care is striking: In Italy, around 15 million Euro a year is spent annually on products, massages, beauty farm, esthetic surgeries, fitness, tanning beds, weight-loss drugs, etc., and this amount continues to increase. Body care is becoming a true cult, with rites, liturgies, temples and priests. But if we look at the phenomenon carefully, we realize that it´s a complex question, and it has it´s dark sides. First of all, the body care we´re looking for is above all that of our body or our face. We´re only interested in the bodies of others if they are beautiful, young, healthy, in shape, attractive, and if the others are our family members.
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Consumerism, in fact, is becoming a religion that promises eternity: the car I have right now will no longer be new in a few months, but I can buy an identical one (and one that´s a little better), with the illusion of having a car that is eternally new. It works the same way with all products, bodies included: with care, products and surgeries, we want to defeat time and aging. But sooner or later, the moment of illness and fragility will arrive, for us and for others, and this culture does not help us face this. So the sick, the fragile, the ugly, the old and the dead are all emarginated. You don´t see funerals anymore in our cities. Since I was born, I grew up surrounded by life, and by death, which was a part of life. Our houses were places of life and death, and people grew up a little reconciled with that fact (one has to reconcile himself with death all his life).
We find this same absence of body in social networks (Facebook, for example). If we limited ourselves to "meeting" constructed "people", virtual "people", and we don´t meet the other with his or her complicated, ambivalent physical aspect, then these splendid inventions might just lead us right out of our humanity, as the human does not exist with the body. It is our body, above all, that says who we are and where we are. It´s the body that makes us distinct and truly different from each other, also telling us and others about our limits. Marginalizing or venerating the body, therefore, are two sides of the same medallion: the illusion that it is possible to live well without accounting for the fragility and vulnerability of ourselves and others.
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Through venerating and marginalizing the body, today´s society tries to deny fragility and vulnerability
By Luigino Bruni
Never as now in the Western world has the body received so much care and attention. The whirl of business surrounding body care is striking: In Italy, around 15 million Euro a year is spent annually on products, massages, beauty farm, esthetic surgeries, fitness, tanning beds, weight-loss drugs, etc., and this amount continues to increase. Body care is becoming a true cult, with rites, liturgies, temples and priests. But if we look at the phenomenon carefully, we realize that it´s a complex question, and it has it´s dark sides. First of all, the body care we´re looking for is above all that of our body or our face. We´re only interested in the bodies of others if they are beautiful, young, healthy, in shape, attractive, and if the others are our family members.
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