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In the EOC, we have spoken many times about giving, about the culture of giving, of gift. In this brief text, Luigino Bruni widens the link that exists between "gift" and "for-giveness".
Gift and forgiveness
By Luigino Bruni
Forgiveness is one of the most profound and universal human experiences. Nevertheless, I believe that we still give too little time to reflect on the nature of this fundamental experience, even though authors like Jankelevitch have dedicated memorable pages on the topic.
A starting point in a discussion about forgiveness is that there is a very profound relationship between gift and forgiveness, and this exists in many languages. In English, for example, the tension between forgive and forget is very beautiful, and this gives us a clue to the true nature of forgiveness. It´s not an act that one carries out in order to unburden himself, to not suffer anymore, to forget. It´s not taking ("getting") but giving. This forgiveness - forgiving to forget - is very common, powerful and important, but it is insufficient for good communal living.
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Then, there is a second type of forgiveness, which is expressed with the words, "I truly forgive you, but this is the last time". This type of forgiveness already contains that touch of gratuitousness (to truly forgive), which is very common in friendships, and in particular in couples, where there is direct "I-you" reciprocity. This is also an important type of forgiveness, but it still doesn’t exhaust the experience of forgiveness.
If, in fact, gift and forgiveness go hand-in-hand (one does not exist without the other), then we can sum-up a third dimension of the simply human - and maybe more than human, as Derrida says - experience of forgiveness: "I forgive you and continue to believe in my relationship with you in all of its fragility". In other words, it’s as if we´re talking not to the other, but to ourselves: "I forgive you, ready to forgive you tomorrow if you still hurt me".
This is truly "for-giveness". And this forgiveness has an extraordinary characteristic. Different than the other prior two types of forgiveness (we can associate the first with eros and the second with phila), this third type of forgiveness (requiring the strength of agape) cures the fragility of the other. The other can find that he no longer makes that mistake precisely because our gift has healed him inside. It is a therapeutic forgiveness.
The lack of "this" forgiveness is often what leads to the end of couples, of communities, of important friendships - where we leave one another because of not being able to truly "for-give", to lay our bet on, to risk again in that relationship. And instead, it´s the presence of this forgiveness that makes people capable of going beyond life´s big trials.
But where can you learn this forgiveness? Where are the schools? Who are the teachers?
In short, all three types of forgiveness are useful in life, because each one fulfills a different function during life’s various phases. However, the third "for-giveness", that of agape, is the most precious, because it is rare and non-spontaneous. Instead, when communal life is wagered only according to the records of the other two types of forgiveness, life will lack joy. And it is joy which is the great sign that accompanies "that" type of for-giveness - of who receives it and who gives it.
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    [text] => 
In the EOC, we have spoken many times about giving, about the culture of giving, of gift. In this brief text, Luigino Bruni widens the link that exists between "gift" and "for-giveness".
Gift and forgiveness
By Luigino Bruni
Forgiveness is one of the most profound and universal human experiences. Nevertheless, I believe that we still give too little time to reflect on the nature of this fundamental experience, even though authors like Jankelevitch have dedicated memorable pages on the topic.
A starting point in a discussion about forgiveness is that there is a very profound relationship between gift and forgiveness, and this exists in many languages. In English, for example, the tension between forgive and forget is very beautiful, and this gives us a clue to the true nature of forgiveness. It´s not an act that one carries out in order to unburden himself, to not suffer anymore, to forget. It´s not taking ("getting") but giving. This forgiveness - forgiving to forget - is very common, powerful and important, but it is insufficient for good communal living.
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In the framework of the meeting between Movements, Associations and new Christian communities, "Together for Europe 2009", held at the International Center of Loppiano (Incisa Valdarno, Florence, Italy) on September 19-20, 2009
Speech by Luigino Bruni
Loppiano, September 20, 2009
In periods of crisis, there has never been a lack of charisms to respond to the civil and economic challenges of the times. It´s enough to remember, for their notable examples, Saint Benedict after the fall of the Roman Empire, Saint Francis with the first large-scale Medieval urban poverty, and all the social charisms of modernity which lightened the yoke for many of the poor and excluded.
Today, an erroneous interpretation of history tends to consider these charisms as phenomenons which are already on their way to extinction. And so, as this reading would have it, their merely "substitutive" function in times when civil society and the state were still immature and weak no longer has sense today outside of history books. Whoever looks at the civil reality in this way doesn’t see that charisms are actually very present today, both inside and outside the confines of churches and religions. His not seeing them is not just because of ignorance, but also because these charisms are like the yeast and salt in a crowd of people.
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Yeast, as we know, is only a small percentage of a ball of dough with respect to the amounts of flour and water, but it’s essential in order to make bread. Charisms are the source of gratuitousness, which we find again only when charisms are at work. Free or "gratuitous" comes from the Greek word "charis", which is also the root of "charism". This is why, if we remove gratuitousness from economy, we´ll always have unleavened bread. This is why a serious mistake of our time is that of relegating gratuitousness, and therefore charisms, into the margins as residual matter, like Genepy (a digestive after-meal drink) is for lunch. In reality, gratuitousness is the way the lunch should be prepared, the quality of the relations that we put into being while we live within and outside of the market.
The crisis that we live is also fruit of this erasure of gratuitousness from markets, from businesses, from finance...therefore, we won´t truly get out of this crisis without bringing gratuitousness back into political and economic arenas. Charisms, both old and new, have a large responsibility in all of this. They cannot self-confine themselves to the religious or spiritual spheres but must feel their civil responsibility once more. All charisms are born lay-charisms. They come about in order to make the world more beautiful.  There will be trouble if we reduce them merely to religious matters.  It would mean not performing an important part in the game of life, because there is no good life, in all of it´s expressions, without the gratuitousness of charisms.
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    [text] => 
In the framework of the meeting between Movements, Associations and new Christian communities, "Together for Europe 2009", held at the International Center of Loppiano (Incisa Valdarno, Florence, Italy) on September 19-20, 2009
Speech by Luigino Bruni
Loppiano, September 20, 2009
In periods of crisis, there has never been a lack of charisms to respond to the civil and economic challenges of the times. It´s enough to remember, for their notable examples, Saint Benedict after the fall of the Roman Empire, Saint Francis with the first large-scale Medieval urban poverty, and all the social charisms of modernity which lightened the yoke for many of the poor and excluded.
Today, an erroneous interpretation of history tends to consider these charisms as phenomenons which are already on their way to extinction. And so, as this reading would have it, their merely "substitutive" function in times when civil society and the state were still immature and weak no longer has sense today outside of history books. Whoever looks at the civil reality in this way doesn’t see that charisms are actually very present today, both inside and outside the confines of churches and religions. His not seeing them is not just because of ignorance, but also because these charisms are like the yeast and salt in a crowd of people.
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    [title] => Communion is the new name for peace
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Comment on the Encyclical of Pope Benedict XVI, "Caritas in Veritate", in which Benedict XVI makes reference to civil economy and economy of communion
By Luigino Bruni
The publication of the Encyclical Caritas in Veritate is an important event for Christians and for civil society. On one hand, it continues the social teaching of the Church and of the popes, beginning from Rerum Novarum (actually, much earlier as the Social Doctrine of the Church (SDC) begins with the Gospels, continues with the Fathers and the great charisms up until today).  On the other hand, it represents an important innovation in the way to treat the market, economy, and civil life in general. Among the many important and relavent themes of the Encyclica, I would like to focus on two.
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First of all, Benedict XVI reevaluates and re-launches into current debate the great social teaching of Paul VI. Already in the introduction, he mentions that the SDC has among its major milestones not only Rerum Novarum but also Populorum Progressio, which represents the other great event on which rests the social teaching of Post-Vatican II. This inheritance and re-emphasizing of Populorum Progressio is not only due to the recent fortieth anniversary of Paul VI´s encyclical. Above all, it is a result of Benedict XVI´s explicit will to re-launch the major themes of capitalism, world justice and the development of peoples in the SDC.
"Development is the new name of peace", was the major theme of Populorum Progressio, which, together with the universal distribution of goods and the need to match solidarity with economic growth, represented and represents the pillars of the Church´s economical-political ethic. Therefore, the bringing back of themes of progress as a central discussion point, during the age of globalization, means once again giving centrality to the critique of capitalism within the SDC. So, here is how we can summarize the first point of the Encyclical: if we want to safeguard the contribution of civilization typical of civil tradition and market ethic (which are also fruit of Christian humanism), there is increasing urgency for a critique of the capitalistic form which the market economy has taken on in the last two centuries.
In other words, who, like the Church, appreciates and values the market economy (especially when compared with other forms like communitarianism or hierarchical-feudal economy), should severely critique the arrival of a market society. That is, they should make a harsh analysis of communal life regulated only by the market and by its mechanisms and instruments (competition, incentive schemed contracts, etc.). Without market, there is no good life. If we have only market, life is even less good, since other principles and basic mechanisms of communal life, like gift and reciprocity (usually not linked to contract), become marginalized and atrophied.
The second point is closely connected with this first point and is stated in the first few lines of Encyclical. Benedict XVI affirms that caritas, love (eros, philia and agape), is fundamental in both the spiritual, ecclesial, and communitarian life as well as in economic and political life. This "gives real substance to the personal relationship with God and with neighbor; it is the principle not only of micro-relationships (with friends, with family members or within small groups) but also of macro-relationships (social, economic and political ones)" (n. 2). This phrase, in my opinion, has the capabilty of being revolutionary.
In fact, one of the great constants that dates back to the Greek and Roman world, is a dicotomous vision of life: body - soul, spiritual - material, contemplation - practice, eros - agape. This binary or dualistic vision is very strong even today in the economic and civil spheres, when the opposition between gratuitousness and market, gift and economy, is affirmed in theory and practice. The pope calls us back to this new unity, even in his previous encyclicals: it´s love, that very love which can and should inspire gift and contract, family and business, market and politics. And so, the entire third chapter of the Encyclical covers the need to reunify life. It puts the Incarnation at the very heart of the Christian message: the incarnation of the Word definitively conquered the separation between sacred and profane, between completely human spheres and non. And it is possible to reach the good life, sanctity, certainly in the contemplative life and through prayer, but also as entrepreneurs and workers, or by committing oneself in politics for his people. It can be understood, then, that if love is the source of both gift and contract, one can love even while fulfilling a contract. Gratuitousness should not be associated with "free" or gift (as in a present), but as one dimension that accompanies all human actions, and that we can and should therefore rediscover in ordinary life.
Added to this discourse are the themes of profit and of enterprise, central to the chapter on market. If gratuitousness is the basic dimension of the human, it is coherently deduced that profit cannot be the goal of enterprise, of any enterprise, and not just non-profits. When this happens (as in the recent financial crisis), everything about economic activity and enterprise becomes an instrument: people, nature, relationships, and nothing has intrinsic value. And so, we surpass the second great dicotomy in current economics: non-profit businesses, for-profit businesses, or the idea of the third sector. Therefore, every business, for the fact of being such, has a civil vocation and not only those businesses in the third sector or non-profits. Then, the pope makes reference to the civil economy and economy of communion (n. 46), whose significance can be caught within the complex framework of the Encyclical.
In the introduction, the pope asks how to update the questions and challenges of Populorum Progressio (n.8). In the light of this Encyclical, the idea that development is a necessary condition for peace remains current. However, in these forty years we have understood that economic development is not enough to avoid wars (as was very clear during Paul VI´s time). What´s needed is a communion of goods, the solidarity among peoples. Recent wars and terrorism exhibit the unsustainability of a capitalistic system that produces growing inequality. "Communion is the new name for peace", to put one of the Encyclical´s main messages in a few words. And in the upcoming years, this message will also be the challenge for the economy and for peace, and should involve the G8 and world´s big figures in first person. In these days, what comes to my mind are a few personalities that would have loved this Encyclical: Luigi Sturzo, Luigi Einaudi, Adriano Olivetti – even Adam Smith and Antonio Genovesi – to say, all who love man and even the market as expression of humanity and of the good life.
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Comment on the Encyclical of Pope Benedict XVI, "Caritas in Veritate", in which Benedict XVI makes reference to civil economy and economy of communion
By Luigino Bruni
The publication of the Encyclical Caritas in Veritate is an important event for Christians and for civil society. On one hand, it continues the social teaching of the Church and of the popes, beginning from Rerum Novarum (actually, much earlier as the Social Doctrine of the Church (SDC) begins with the Gospels, continues with the Fathers and the great charisms up until today).  On the other hand, it represents an important innovation in the way to treat the market, economy, and civil life in general. Among the many important and relavent themes of the Encyclica, I would like to focus on two.
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The Economy and Ideas - Review of Luigino Bruni´s book "The Civil Enterprise"
by Gianfranco Fabi

published in Il Sole 24 ore, June 18, 2009
An Italian path towards the market economy.  It may seem like a rather ambitious hypothesis, especially now that the global economic crisis puts us more and more at risk of a long-term structural recession. And yet, in order to piece together the shattered economy, what appear always more evident and equally necessary are both a giant step ahead in cultural quality and a break from usual interpretations.
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In his book, entitled "The civil Enterprise", Luigino Bruni tries going beyond the traditional "macro" vision of market economy to research a new avenue, where the anthropological approach can take a leading role. In doing so, he takes a step ahead in regards to the traditional vision of a business´s social responsibility. He inserts other elements among the already existing economical perspectives: gratuitousness, happiness and fraternity, which until now have been interpreted according to other logic and points of view.
Bruni´s not talking about simply humanizing the economy, or even limiting himself to broadening that "third sector" which includes businesses not immediately associated with making profits.  Instead, his aim is that "fraternity, reciprocity and public happiness become civil and political projects, part of a new social pact."
When speaking of "civil enterprise", one must recall the original spirit of an Italian philosopher and economist, Antonio Genovesi.  He is certainly less known than Adam Smith or Karl Marx, but nevertheless his wise business and civil economy lessons highlighted the close relationship between the economy and human values.  Already during the second half of the 7th century, Genovesi underlined the necessity of promoting culture and civility, maintaining the autonomy of reason and the assertion of freedom, in order to support the well-being and increased number of consumers. He attributed a notable significance to the role of education and the development of the sciences and arts, proclaiming the importance of work for the good of the individual and of society.
Not only can an economy based on human values offer an answer to the individual´s most varied needs, but it can also provide the necessary link for a possible economic re-launch. The link is that of trust (the "public faith" cited by Veronesi), the lack thereof is unanimously considered as one of the greatest causes of the actual global crisis.  "Today, in the West," writes Bruni, "the scarce economical resource within the market society (and not just in its economy) is that of genuine interhuman relationship, not relationships that are purely instrumental or contractual. We could call this relationship ´fraternity´."
"Therefore, it is not only the vision of a human-looking economy.  It´s also and mostly a return of the market, capital and private property as the best instruments, though purely instruments, which people and societies can utilize for the collective good, a good that goes above and beyond capital and "things".
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    [text] => 
The Economy and Ideas - Review of Luigino Bruni´s book "The Civil Enterprise"
by Gianfranco Fabi

published in Il Sole 24 ore, June 18, 2009
An Italian path towards the market economy.  It may seem like a rather ambitious hypothesis, especially now that the global economic crisis puts us more and more at risk of a long-term structural recession. And yet, in order to piece together the shattered economy, what appear always more evident and equally necessary are both a giant step ahead in cultural quality and a break from usual interpretations.
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