Avvenire Editorials

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Second Appointment with Comments by Luigino Bruni on ‘Economy and Advent’

Comments – This is a time for preparing a new harvest

By Luigino Bruni

Published in Avvenire on 09/12/2012

logo_avvenire

Maybe it is because of the sharp sting felt over the Imu (home tax), for over 2 and a half million Italian citizens who had to sell gold and jewellery in order to make it to go on or perhaps it was the daily spectacle of the institutions and politicians who are just not able to rise to the gravity and seriousness of the times.  For this reason and for many others, this is an advent time marked also by tears.  Yet, one can, and must, hope in a new harvest, even in our Italy: «Those who sow in tears, will reap in joy».

[fulltext] =>

Who knows how many tears over man’s work, and above all women’s, have generated the prayers, the songs, the cries that have been gathered and watched over from that psalm, and from others. Tears are part and parcel of work, they are served daily during meals, so much so that if work did not know tears, that is, sweat and effort, it is probably not work but something else, certainly not something better.  Putting out effort while working is simply part of the human condition.

For this reason, one who does not experience the effort of work because of having incomes and privileges, is denied or denies himself out of self- deception of one of the ethical and spiritual experiences truest of the human condition.  One who is working knows he has really started to work not so much when he receives his first paycheck, but the day he first felt the effort, the hardship, the difficulty of work, and rose above them.  If we stop before the line of fatigue we do not enter in the territory of work, and therefore, we do not gather its best fruit, since felicitas is not the absence of suffering and effort, but its salary.  Notwithstanding the utilitarian culture that wishes to convince us that the objective of good societies is to ‘minimize pain’ and to ‘maximize pleasure’, in reality there exists ‘good pain’ and some ‘bad pleasures.’

Good pains are those that are borne of the cultivation of virtues and work, the bad pleasures are the greater part of what are shown us today as easy hedonistic joys without any effort.

Every excellence, whether in science or in sports, in the arts or in love, requires decisive moments of ‘tears.’  A culture which does not esteem and give value to the work effort, cannot understand or appreciate even the best of harvests, and confuses them with false ones (as in those numerous profits which transpire with injustice, of raided environment and human lives). But not all efforts and ‘tears’ of work are good.’ The ones from slaves and servants are not good, as well as all those which are not accompanied by the hope of a harvest, as it would be when one does not see a ‘child’ at the end of ones’ ‘labour.’ Tears shed by those workers – and there are yet too many in the world – who labor without rights, security, health, respect and dignity.  Or the tears of the very many who have no work because they have lost it, or worse yet, because they have never been able to get one; a suffering that increases during holidays because when there is no work, feast days are more painful than weekdays.

Tears without bread or salt (without salary...) are just tears.  That ancient song about work though tells us something else more important: in order to hope for a harvest it is not enough to cry, one must keep sowing while crying.  If I think about the youth, the students; to sow in tears means to study well and to study hard, difficult things.  The university world in these last two decades of deep ethical crisis has produced too many degree programs without (or with few) tears, presented and chosen because of their light loads, which generated and are generating few ‘harvests’, and too many unemployed.  A young person is formed by studying difficult things, above all, by studying well, and by studying more in times of crisis, as reciprocity towards the community which allows him/her to study notwithstanding the few means available.  Studies done on objective wellbeing of people already tell us with extreme clearness that one of the main determinants for happiness (and of depression) is feeling competent in one’s work, and competence requires discipline and tears, especially by young people.

Even in the world of economy there are many sowers, among whom the entrepreneurs who are investing in times of crisis, who suffer but live their suffering as a fertile experience, as a trampoline  to innovate and walk with lighter feet, maybe together with others.  But if we want the effort of the worker and the entrepreneur to bring the joy of the harvest, an essential role must be assumed by the institutions.  The process going from work to harvest is never a private matter, but a social, collective and political one: we can and must sow with seriousness and commitment, but we control only in part the joy of the harvest, which depends also on those we are directly or indirectly tied to.  Therefore, too many sowings in tears do not know the harvest song.  In Italy, the transmission belt tying the sowing to the harvest needs to be rebuilt.

An indicator of the civil and moral quality of a country should be the relationship between the harvest that arrives in the barns and the good efforts of work done: «Although they go forth weeping, carrying the seed to be sown, they shall come back rejoicing, carrying their sheaves».

 All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Second Appointment with Comments by Luigino Bruni on ‘Economy and Advent’

Comments – This is a time for preparing a new harvest

By Luigino Bruni

Published in Avvenire on 09/12/2012

logo_avvenire

Maybe it is because of the sharp sting felt over the Imu (home tax), for over 2 and a half million Italian citizens who had to sell gold and jewellery in order to make it to go on or perhaps it was the daily spectacle of the institutions and politicians who are just not able to rise to the gravity and seriousness of the times.  For this reason and for many others, this is an advent time marked also by tears.  Yet, one can, and must, hope in a new harvest, even in our Italy: «Those who sow in tears, will reap in joy».

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The Good Tears of Sowing

The Good Tears of Sowing

Second Appointment with Comments by Luigino Bruni on ‘Economy and Advent’ Comments – This is a time for preparing a new harvest By Luigino Bruni Published in Avvenire on 09/12/2012 Maybe it is because of the sharp sting felt over the Imu (home tax), for over 2 and a half million Italian c...
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Comments –The Crisis and Our Times

By Luigino Bruni

Published in Avvenire on 02/12/2012

logo_avvenire

Advent - every advent, and every waiting period for salvation - is a fundamental experience, especially in times of crisis.  One does not come out of a crisis if one does not exercise oneself in the art of expecting a saving act, a joyous, and at the same time, painful art.  A salvation which must be wanted, before being wished for.  Ours is an epochal crisis because we lack the desire to be saved, and it is lacking because we don’t have, on a collective level, eyes to be able to see it, or least-ways, to glimpse it.

[fulltext] =>

Before asking ‘how long before daylight?’ one must, of necessity, wish for dawn, and be able to recognize it as it happens.  In these past years too many ‘dawns’ have been announced, because each one sees signs of dawn there where others still see deep night.   Some see it in the increase of the GDP, and hope to see the first signs of an increase in spending (the disease becomes the cure), others see it in an ecumenical, but rather vague, ‘social market economy’, others yet in the elimination of political parties so as to entrust even public things to for-profit businesses, deemed to be truly efficient and responsible entities.  However, all of these ‘dawns’ are neither strong, nor symbolically charged enough, to be able to awaken lofty human passions, and therefore, to gather around them great, collective, popular actions.   And the more time goes by, the further ‘dawn’ appears to be – and the end of night has come.  An awaited for economy for today should contain some fundamental words.  Together with ‘work’ and ‘young people’, on whom not enough is written or suffered, there are at least three words which, if missing from civil vocabulary and grammar, make any waiting period illusory.

The first of these is virtue, particularly, civil virtue.  There is instead, an ancient and even glorious tradition which theorizes that from crises, one comes out with vices, not virtues.  But the awaiting is a virtue, since it is cultivated, looked after, and maintained, above all when times are hard.  Three hundred years ago, Bernard de Mandeville, recounted, ‘The tale of the Bees’, where the conversion of the spoiled beehive (a very opulent one) into a virtuous one produced misery for all.  The idea is clear: only vice creates development, because if people don’t love luxury, commodities, hedonism, and games, the economy stalls for lack of demand.  This is also true for a country such as ours in which the economy very much depends, maybe too much, on consuming goods.  Unfortunately, it is an idea very deeply rooted in a good part of the Italian leadership, who make appeals to civil virtues only in referring to tax evasion, without understanding the elementary rule which is at the base of common life: if a ‘progressive commercial’ condemns the “social parasite” and the next one pushes lotteries, the two cancel each other out.  The true fight against evasion is called ethical coherence which then becomes   political and administrative strength.

A second great word on awaiting is ‘relationship.’  Recent data gathered on the increase of litigiousness in our country during this crisis, is astounding.  From apartment buildings to relationships with work colleagues, from traffic claims to ones against teachers and doctors, this crisis is making proximity relationships turn bad – even if, as always happens, in these past years we can see the blossoming of virtuous and productive relations.  The worsening of relationships is a very preoccupying fact, because other serious crises we have been through (we think of the great wars and dictatorships) had, amidst pain, made social bonds stronger, re-created friendship and civil harmony which were essential also for economic recovery.  If we are not be able to cure our ancient and new relational maladies (what is corruption, if not diseased relationships which create diseased institutions, which in turn reproduce even more diseased relationships?), no economy could ever recover, since it is, first of all, a weaving of relationships.

Lastly, a third word is ‘entrepreneur’.  Great teachers on awaiting, have always been and are yet now, farmers, artists, scientists, and above all, mothers.  But also the entrepreneur.  True entrepreneurs, all of them and especially the medium-small, the co-ops, and civil and social entrepreneurs, are suffering greatly today, more than is spoken or told.  During the past decades, these business people have been able to create value from values ‘turning into income’ productive vocations and co-operatives in our valleys and burghs, in the mountains, seas and sea coasts, who today, are seeing their riches and work vanish because of tight credit, because of the lack of system politics, and by the invasion of speculators who take over and often devour their businesses.

The entrepreneur is a man or woman of waiting, because he/she lives only if able to hope (hope is another civil virtue), because if they couldn’t hope on the world of tomorrow being better than today’s, they would do better to enjoy their resources now, or to speculate in search of profits (only unscrupulous speculators can make millions of profits by polluting people and land).  One who generated and grew a business activity knows that the most important moments of his story have been the ones where he was able to await a salvation and hold on to hope against events, against prudent advice from friends (‘why don’t you sell?’), when he had the strength to insist and believe in his project.  The world – and in it Italy – still lives because of people capable of waiting and hoping in a salvation, waiting for a dawn, waiting for Christmas.

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Comments –The Crisis and Our Times

By Luigino Bruni

Published in Avvenire on 02/12/2012

logo_avvenire

Advent - every advent, and every waiting period for salvation - is a fundamental experience, especially in times of crisis.  One does not come out of a crisis if one does not exercise oneself in the art of expecting a saving act, a joyous, and at the same time, painful art.  A salvation which must be wanted, before being wished for.  Ours is an epochal crisis because we lack the desire to be saved, and it is lacking because we don’t have, on a collective level, eyes to be able to see it, or least-ways, to glimpse it.

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Economy and Waiting

Economy and Waiting

Comments –The Crisis and Our Times By Luigino Bruni Published in Avvenire on 02/12/2012 Advent - every advent, and every waiting period for salvation - is a fundamental experience, especially in times of crisis.  One does not come out of a crisis if one does not exercise oneself in t...
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Comments – New Normality; the crisis is pushing us to re-evaluate the sharing of goods and services.

By Luigino Bruni

Published in Avvenire28/10/2012

logo_avvenire

The "new normal": is what America calls that part of the ex- middle class which, because of the crisis, is changing its lifestyle, doing things that only a few years ago would have been considered abnormal or typical of poorer classes.  Among these new ‘normal’ behaviours are to be seen not only reductions in consuming goods and services which only a little while ago were considered established and indispensable, but new practices of sharing, rapidly increasing both in American society, as in all the Western world.  Among these is the great development of time Banks, that important innovation (which started well ahead of the crisis), which consists in giving life to a network of exchanges in which currency, meaning a unity of sums and equivalence, is not money, but time: the offer, for example, of an hour of gardening becomes a credit for an hour of another activity of the same duration, based on both direct and indirect rules of reciprocity (where the debit or credit of A towards B can be exchanged also by C).

[fulltext] =>

In true time banks, the economy is brought back to its original nature of meetings among people, where the exchange of goods and services is subsidiary to relational goods, which today, are more than ever polluted by markets that are too anonymous and impersonal.  Time banks are present even on our territory, normally promoted by associations within civil society, almost always internally woven by articulated orders which in certain cases are taking on forms of real and proper systems of exchange and local development, with group networks of solid acquisitions (Gas), cooperatives, longsighted public administrations, territorial banks, many associations, Caritas, etc. 

In many territories, then, a new spring is being lived today, by ancient traditions of civil virtues and of work, with a more significant participation by women and by the elderly.  These are positive signals of the crisis, which, if extended on a larger scale and sustained by good politics, could become once more the ‘normal’ communitarian, supportive processes which founded our western, Christian culture, and which, in the era of opulence and unsustainable waste have been in large part destroyed.  Behind this growing phenomena of time banks we can glimpse a more general and structural process which can offer elements capable of producing changes of great significance inside our capitalistic economic model.

In order to understand the challenge hiding behind these apparently simple and little known experiences, one must look deeper. First of all at the growing inequality, which should be seen from a perspective that is not stressed enough and is, therefore, undervalued.  It is the radical tendency enacted in our capitalistic system of a progressive widening of the area covered by monetary exchanges.  Already considered ‘normal’ in America, (but not only there), is the paying of an extra fee in theatres and museums so as to skip the line; or (fortunately only in America), the habit of paying students to encourage them to do better in school; not to mention the now normal penetration of monetary logic in health, culture and even in the family, where it is normal to motivate children by paying them to do household chores.

Without entering into fundamental ethical questions relative to the wider use of money in these civil areas (are we sure that avoiding a line-up in a theatre or in a hospital or at an airport because one is richer, is compatible with democracy?), there is a direct consequence of all this on the daily lives of people, above all of the new and ancient poor and of the new normal. If money covers ever more necessities, if, that is, I must pay to obtain goods and services which were once offered by communities (care, education, school, health..), one very evident yet tacit consequence is the worsening of living conditions and the social exclusion of those without money or with too little of it.  For this reason, in a world in which, beyond inequality of income, there is also an increase in use of money for an ever increasing number of activities, some very essential for living, the life of the poor becomes tremendously harder.

Here, we understand then, the civil and economic significance of these reciprocity movements, such as time banks and their surroundings.  An effective method to fight lack of income is to reduce the use of money to obtain goods and services.  If we were able to organize our daily lives making the most of the principle of reciprocity, working at optimizing it, we could handle a significant part of health services, of assistance, but also of jobs and competences, without having to resort to a monied system.  Since many of the new ‘normals,’ the women and the elderly, and the young are in the condition of having less money but more time, and often have competences  not required today by the work market, they could still be useful to others.  Why not then, start up in Italy a new season of local systems of exchange based on the principle of reciprocity?  As citizens, we will re-appropriate  important pieces of associated life, of democracy and, therefore, of freedom, and we will put in motion a lot of creativity , innovation, action, work, newfound trust and civil capital which the lack of, is the real poverty of the Italy of today.

It would be a season not unlike the birth of the cooperative movement at the end of the eighteen hundreds, when during a time of deep industrial and rural crisis, Italy was able to give life to a real economic – civil miracle, creating dozens of new businesses over the entire country. We would have need though, of longsighted politics which would not see these transitions as forms of fiscal evasion, for example, but as an expression of the principle of subsidiarity, which many speak of but few concretize.  From this crisis will come a new ‘normality’: we are finding ourselves in front of an epochal fork in the road between a new normality made of misery for many and super privileges for a few, and a new normality of major sharing, democracy and opportunity for all.

We must then operate and hope so that this second direction is taken.

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Comments – New Normality; the crisis is pushing us to re-evaluate the sharing of goods and services.

By Luigino Bruni

Published in Avvenire28/10/2012

logo_avvenire

The "new normal": is what America calls that part of the ex- middle class which, because of the crisis, is changing its lifestyle, doing things that only a few years ago would have been considered abnormal or typical of poorer classes.  Among these new ‘normal’ behaviours are to be seen not only reductions in consuming goods and services which only a little while ago were considered established and indispensable, but new practices of sharing, rapidly increasing both in American society, as in all the Western world.  Among these is the great development of time Banks, that important innovation (which started well ahead of the crisis), which consists in giving life to a network of exchanges in which currency, meaning a unity of sums and equivalence, is not money, but time: the offer, for example, of an hour of gardening becomes a credit for an hour of another activity of the same duration, based on both direct and indirect rules of reciprocity (where the debit or credit of A towards B can be exchanged also by C).

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More time, less Money

More time, less Money

Comments – New Normality; the crisis is pushing us to re-evaluate the sharing of goods and services. By Luigino Bruni Published in Avvenire, 28/10/2012 The "new normal": is what America calls that part of the ex- middle class which, because of the crisis, is changing its lifestyle, doing ...
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    [title] => More respect for what’s civil
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Commentary – Social economy, a work of charisms.

More respect for what’s civil

By Luigino Bruni

Published on Avvenire, 2012/10/20

logo_avvenire

It’s by now clear that mainstream logics in Europe powerfully influence Italy and that people, in our country too, struggle to recognize the reality that is at the same time richness and source of richness for everyone: the civil and social economy. It is affected not only by the critical VAT increase (of 7 percent) on social cooperatives (the major social economic Italian, or probably even continental, innovation over the last twenty years). The recent approval of “betting exchange” and the imminent online slot machines legalization represent an even worse sign, since these radically ‘uncivil’ regulations end up intensifying the social hardship that affects social cooperatives, which have to face it with always less resources. 

[fulltext] =>

The issue about the IMU [Italian property tax] application on non-profit structures and on religious institutions should also be looked at considering the overall misunderstanding as far as social and civil economy is concerned. The matter has actually been at stake for a while, but should be given even more attention and looked at with more proposals.

On Via Tuscolana in Rome a Salesian community of around 20 nuns for decades keeps a primary school and a kindergarten. Many nuns, some over 80, are volunteers at the school assisting the children during breaks or answering the switchboard. I’ve witnessed first-hand parents sleeping by the school’s gate the day before enrolment begins in order not to miss the few vacancies available. Why does this community carry on this school? For two main reasons: as an answer to the neighbourhood’s vital and pressing demands for it, and because for Salesians educational work isn’t an accident, but an essential aspect of their vocation and charism. When these nuns responded to their call as young women, they donated their lives to young people and to their education.

At least the best part of Italy was partly, and during historical periods mainly, founded by religious charisms and to some extent secular ones as well. During the years when the Italian state still did not exist, or its institutions were too weak or still to be founded, Cotolengo, Don Bosco, Don Orione, Scalabrini, Francesca Cabrini cared for and loved the various kinds of poor and outcasts of that time, making Italian society more civil, and the life of many, poor and less poor, possible. Their structures and houses became public assets at times even more significant than fountains, parks, theatres and museums. Most of them still exist as such and make up a part of our country’s heritage. Nowadays hundreds of thousands of children, teenagers and youngsters are still educated and loved by works born from charisms.  

Only a very absent minded look can define a religious order school or a parish cafeteria as a commercial activity. These are direct and immediate expressions of the charism itself and the difference from profit activities is not because, or when, they ‘do not have profit’ (like the newly published standard regulations point out). The fact of having profit or not cannot be the criteria based on which one sees this reality and so many religious and non-religious organizations (cultural, entertainment, sport…) that carry out commercially engaged activities. 

Like this, projects (and polemics) regarding the property tax increase on noncommercial entities (today IMU is at stake, yesterday ICI [the former IMU]) cover much more than just a ‘catholic’ issue (we should also consider how much damage Italy undergoes by looking at everything under the ideological frame: in favour/against the church!): this matter refers also, and above all, to the country’s civil and economical vocation, to our history and our culture. 

It’s also true that many of these charismatic organizations are maintained for years at the threshold of survival: they receive derisory funds from the government and can only live on the gratuitous offerings they can gather. Collect IMU from their properties and from many other communitarian schools and works means not to understand their value, not to appreciate them and make their lives very difficult, even unbearable. What are the consequences? 

These structures will be more and more vulnerable to the market and will be mission deprived, and sold to speculators maybe, who will double the fees causing families to grow even poorer and will impoverish our lands’ culture and history. Is this what we want? Is this what Europe will impose to the national government once instigated by a handful of politicians that appealed against Italy as guilty for helping non-profit activities with public resources?

In the current extraordinary political and governmental phase a tradition decades old unfortunately lives on and actually expands as well: the lack of eyeglasses to ‘see’ the civil dimension in Italy (which is different from the one in England or in the USA). It’s not a coincidence that the first spending review cut was through shutting down ONLUS Agency [Italian social organization], and (we hope) the last one is through undermining the ‘civil’ works, and therefore the poor. It’s not about equity (treating the church and its works like everyone else); it’s about having a concept of Italy, an overview of the physiology of the healing patient. Since the greatest injustice is to treat different realities the same way: not to consider the difference between a business school and a Don Orione’s school or a kindergarten sustained by a parish.

While the press explores the well-known and very much covered stories about the bed and breakfast pensions owned by religious orders but run as a business often by profit groups (which according to present law pay IMU and all other taxes) people are not aware that due to the amendments on regulations explicitly against non-profit, profit activities themselves will increase. Everyone will pay IMU including those operating without profit objectives, but citizens will pay a much higher price, and our country will lose the contribution of century-old works. 

All this is caused by a combination of radical ideological revenge and crave for revenue increase. Not as in France though, there is no political might to increase 20 percent over the IRPEF [income tax] of the super-rich for such income, thus more is demanded from the poor and the increasingly poorer middle class. The past days’ immorality and corruption scandals should be cured by nourishing the immune system, injecting healthy cells to the badly ill Italian body, also due to the charisms’ exclusion from civil life. Italy won’t be saved by the enlargement of the profit market.

Further commentaries by Luigino Bruni in Avvenire are available through the Avvenire Editorial menu.

Translated by Cristian Sebok

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Commentary – Social economy, a work of charisms.

More respect for what’s civil

By Luigino Bruni

Published on Avvenire, 2012/10/20

logo_avvenire

It’s by now clear that mainstream logics in Europe powerfully influence Italy and that people, in our country too, struggle to recognize the reality that is at the same time richness and source of richness for everyone: the civil and social economy. It is affected not only by the critical VAT increase (of 7 percent) on social cooperatives (the major social economic Italian, or probably even continental, innovation over the last twenty years). The recent approval of “betting exchange” and the imminent online slot machines legalization represent an even worse sign, since these radically ‘uncivil’ regulations end up intensifying the social hardship that affects social cooperatives, which have to face it with always less resources. 

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More respect for what’s civil

More respect for what’s civil

Commentary – Social economy, a work of charisms. More respect for what’s civil By Luigino Bruni Published on Avvenire, 2012/10/20 It’s by now clear that mainstream logics in Europe powerfully influence Italy and that people, in our country too, struggle to recognize the reality that is at the ...
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Comments - WHAT one Does is Important.  Much More Yet, HOW it is Done….

By Luigino Bruni

Published on Avvenire,  14/10/2012

logo_avvenireThere are 25 million unemployed in Europe, a number that is destined to grow in all probability in the next few years, unless something unexpected happens which is as yet undreamed.  We should stop and reflect more on these flesh and blood numbers which can tell us many things and which could propel us into action to change things for the better. By not stopping on the surface of the phenomenon and getting to the bottom of these numbers, we would realize soon enough that the principal cost of an economic crisis is always the human one, especially in a deep, epochal one as is happening today.  But the principle obstacle we meet with, is the lack of budgeting indexes or a currency able to measure it, to compensate for it, or often, even to see it.  

[fulltext] =>

It doesn’t enter in the GDP, but it could be partially revealed only by observing real lives of people and the world of work.

The main components of this human cost, invisible but real, are two, both of which increase in times of crisis: Unemployment in the strictest sense, and the suffering born of having to do the wrong jobs in order to survive.  About the first component, that is, unemployment costs, we know enough, but we don’t know everything and we don’t say everything: for example, the damage done in having an increasing number of young people out of work is hardly mentioned.  When this happens, it’s the young people who lose the most for lack of income, and for not being able to invest during their best and most creative years; but the business world also loses much because, in lacking young people among its work force, it cannot truly innovate, it doesn’t have enough enthusiasm, gratuity, need of future and hope.

A country like ours and like many others in Europe, (not in remaining parts of the planet) who leave too many young people out of the production world, do greater, double damage: for this generation (and therefore for all) and for the businesses (and therefore for all).  But there is more, and in order to understand it we must consider the second component of the human cost of unemployment: the deep suffering of those who, not having a job, are forced to accept work that does not correspond to one’s vocation or one’s talents.  Why? And, how?  One day, I met a friend from college-days, with a degree, who worked as cashier in a supermarket.  On seeing me, she turned red, evidently distressed by knowing already, that the job she was doing was not the one she would have wanted to do, the one she had dreamed about, for which she had studied and sweated over for many years.  The first thing I would have liked to say to her, to help her to see, is the ethical value of work, even when it is done ‘simply’ in order to earn one’s living so as not to have to depend on others, and done also to help family members and those we are  responsible for, to live better lives. 

Millions of people go to work for this very reason, and by working in order to live and to help live, dignity is given to the work they do, to themselves, and to society.  All of this could be a lot already; but a job is not only this, because that symbolic being we call a ‘person’ is always in search of meaning in what he/she does.  If the job does not have meaning while I live (therefore direction and sense), still, the job can give a good (wage, salary, social identity), but it will also bring the worker much pain in relationships around him/her, inside and outside the workplace.  There is, however, a possibility (I would have added in that silent dialogue between two ex-classmates), wanting to redeem and give sense to this pain: to try to do well what one is doing.  Rather, I am convinced a sort of aural rule exists: “The more that a job we do is wrong for us, the more it must be done well, if we don’t want to die”.

If we work in the wrong place, if we do the things furthest from those we know would help us bloom and grow, the only way to save ourselves is to do them well.  This is because, if I work badly in the wrong job, I will slowly die inside.  Because there is nothing real that we can grab a hold of in order to live and grow.  To do any work well it’s helpful to think of it as a ‘service’, this word being a not very fashionable one today because life is not fashionable, but which is always at the foundation of every civilization.

Everyone however, citizens, businesses, institutions, must do more for an ever growing number of people (young ones in particular) to have a job, possibly in the right place.  It was these things that I would have liked to say to that friend from the past, and that we should be able to say to all those who, in order to live or survive today, continue to make their work, any work, sacred and worthy.  Sometimes, not so rarely, it may also happen that while we try to do a job well, even if it isn’t liked, one day we might end up enjoying it.

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Comments - WHAT one Does is Important.  Much More Yet, HOW it is Done….

By Luigino Bruni

Published on Avvenire,  14/10/2012

logo_avvenireThere are 25 million unemployed in Europe, a number that is destined to grow in all probability in the next few years, unless something unexpected happens which is as yet undreamed.  We should stop and reflect more on these flesh and blood numbers which can tell us many things and which could propel us into action to change things for the better. By not stopping on the surface of the phenomenon and getting to the bottom of these numbers, we would realize soon enough that the principal cost of an economic crisis is always the human one, especially in a deep, epochal one as is happening today.  But the principle obstacle we meet with, is the lack of budgeting indexes or a currency able to measure it, to compensate for it, or often, even to see it.  

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The Work that Saves

The Work that Saves

Comments - WHAT one Does is Important.  Much More Yet, HOW it is Done…. By Luigino Bruni Published on Avvenire,  14/10/2012 There are 25 million unemployed in Europe, a number that is destined to grow in all probability in the next few years, unless something unexpected happens whic...
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Comments: Late Capitalism reveals itself to be like Late Feudalism

The Most Urgent Challenge is Inequality

By Luigino Bruni

Published in Avvenire on 16/09/2012

logo_avvenire

Growth is a challenge, inequality even more so.  The increase of inequality in capitalist economies is becoming the first real obstacle to socio-economic development.  Because of the great inequality of opportunities, rights and freedoms, the drugged wealth we have created is not fertile, generating authentic development.  How could it be any different, after all?  Only work generates jobs.  If we were to take another look at the journey from the Industrial revolution to today, we would become aware of how preoccupying the index of inequality is in a market economy.  After a substantial decrease in western economies of the nineteenth century, caused by the passage from feudal social and economic structures, to a more dynamic market economy, in the last decades triumphant capitalism is causing inequalities to increase once again, bringing them to almost initial levels. 

[fulltext] =>

In the USA, the first fortune 500 managers earn on average 10 million dollars yearly, and the 20 wealthiest hedge funds managers (the most speculative investments) gain totally, more than the sum of the incomes of those same 500 managers.  There’s more: today, the inequality present inside the United States is very similar to that in countries which are only now leaving feudal social structures.  Well then, our late capitalism is looking more like late feudalism, as if two centuries of economic development and rights earned, have served for nothing, or too little, in terms of inequality.  Too much market is producing the same uncivil fruits as the absence of markets.  This is an urgent and grave message, also because it contradicts the reformist utopia profoundly associated with the birth of modern political economy, when the development of markets was seen by the illuminati as the main instrument to overcome feudal ways and go towards a democratic society of free and equal people, not foreseen, yet agonized by them.      

In fact, while development of markets also meant development of work and of rights, the economy was overall faithful to its original vocation; but, late generation capitalism, founded upon financial incomes and debt, is bringing the world back towards a rigid polarization between classes which had been believed surpassed.  Why?  First of all the 4/5 of so called absolute poor (approx. two billion people who live with less than 2 dollars a day) are no longer found in what we call ‘Poor Countries’ but in countries with medium to high incomes.  This shows us a new epoch-making fact: the line of demarcation between rich and poor is always less tied to a geographical (North-South) but is shifting more to the interior of every country: globalization has in fact deeply changed poverty morphology.

For this reason, today, the relationship between the GDP of countries and the various indicators of wellbeing and malaise is becoming less significant and useful.  If we take the GDP of countries with medium-high per-capita income (e.g. Ocse Countries) and we crossed them with fundamental indexes for people’s lives such as life expectancy, children’s welfare, mental illness, obesity, crime, youth school grades, and social mobility, we discover that nothing significant comes to the fore, because data is very similar between itself.  Things change dramatically though if, instead of the GDP index we take inequality indicators (among which the famous ‘Gini Index’), because we’ll discover great differences in those fundamental indexes within these same countries.  

In other words, in terms of life expectancy, of health, of human capital, of capabilities, as Amartya Sen would say, there is a much bigger difference between an English office worker and an English woman of Caribbean origins with a casual job and lower education, who lives in London’s poorest quarters and is perhaps a single-mother, than between an English office worker and a Peruvian office worker; a difference which becomes even smaller when we compare an English top manager with one from South America.  Inequality is a grave public malady, of which the entire population of a country suffers, including even the upper class - as much recent data shows- because inequality increases social envy, status mentality, insecurity and the unhappiness of all.

Therefore, coming back to the today of Italy and Europe, those who truly love the common good and work towards true economic recovery, must worry a little less about the GDP and do more about reducing inequality.  If we continue to tax work, gasoline, first houses, raising income taxation (VAT…), and not taxing big stocks and estates, financial incomes, as well as all other kinds (including those of status positions within many protected feudal categories), we will keep looking at the wrong indicators, to confuse effects with causes, to measure things which distract us from the great challenges of the crucial moment we are living in.

Hope resides mainly in young people who have less tolerance for inequalities:  from their indignant non-resignation can begin a new social and economic season, where l’égualité, not only formal but of substance, can once again be one of the greatest values of our civilization.

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Comments: Late Capitalism reveals itself to be like Late Feudalism

The Most Urgent Challenge is Inequality

By Luigino Bruni

Published in Avvenire on 16/09/2012

logo_avvenire

Growth is a challenge, inequality even more so.  The increase of inequality in capitalist economies is becoming the first real obstacle to socio-economic development.  Because of the great inequality of opportunities, rights and freedoms, the drugged wealth we have created is not fertile, generating authentic development.  How could it be any different, after all?  Only work generates jobs.  If we were to take another look at the journey from the Industrial revolution to today, we would become aware of how preoccupying the index of inequality is in a market economy.  After a substantial decrease in western economies of the nineteenth century, caused by the passage from feudal social and economic structures, to a more dynamic market economy, in the last decades triumphant capitalism is causing inequalities to increase once again, bringing them to almost initial levels. 

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The Most Urgent Challenge is Inequality

The Most Urgent Challenge is Inequality

Comments: Late Capitalism reveals itself to be like Late Feudalism The Most Urgent Challenge is Inequality By Luigino Bruni Published in Avvenire on 16/09/2012 Growth is a challenge, inequality even more so.  The increase of inequality in capitalist economies is becoming the first re...
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 Comments – Heaven help us if profits triumph (there’s wealth and there’s wealth)


by Luigino Bruni

Published in Avvenire 17/07/2012

logo_avvenire

If we wish to understand, and then perhaps manage this crisis of capitalism, there is the urgency to back-track and reflect on the meaning of wealth, of the market, and of stock profit.  Ethical and civil judgement on wealth has gone through various phases in the course of history.  In the ancient world the individual quest for riches was considered both a private (avarice), and a public vice of the social body.  In a static world, without social mobility and without markets, wealth is essentially a matter of income, of advantages tied to status or to positions of acquired privileges, which do not drive, either directly or indirectly, towards economic and social progress. 

[fulltext] =>

From this point of view then, the unanimous condemnation of love of money which is found in all traditional cultures, is a judgement that changed only when the state or the city got wealthy, (it is not by chance that the first type of legitimate interest was on the stocks of the public debt of Italian cities.)

Attitudes towards wealth started to change when the first proto forms of economy of the market, appeared in Europe during the second medieval age.  The idea started to take root that the pursuit of wealth, while remaining generally an individual vice, could within certain limits, be a sort of public virtue.

An alchemy caused above all by the market, which creates a new form of wealth no longer based on positional income, but on commercial and industrial income.  In fact, when wealth comes from income flows and is no longer tied only to the stocks (profits), the quest for wealth produces, indirectly and without any single person’s intention, positive social effects, since it makes money go around, creates work and opportunity for many, a characteristic of the markets already grasped by the Franciscans centuries before Adam Smith. In a static and feudal world, for example, when a prince leads a luxurious life (individual vice), and consumes goods, he does not create any (overflow, fall-out?) round about the palace because he has slaves and servants who provide goods and services for him, and they will always remain slaves and servants.  If, instead, that prince starts to hire and pay, artists, artisans, cooks and maids..., that same luxurious consumption starts to become, to some extent, civil and productive, because the existence of markets allows wealth to spread and redistribute itself through work.               

The new market ethic, then, legitimizes the economic exchange because of its civil and economic fruits of social mobility and the enveloping of persons who are now included in the social game, since those who possess riches, in order to consume them, must of necessity share a part of them with their fellow citizens, not only for taxation purposes but also for social interdependence.     

The rich have always needed the poor, but in a world where division of work exists, the rich man uses the ‘poor’ through the market, and this changes profoundly the social bond, and can truly start democracy.  When our farming grandfathers and semi-servants of masters entered for the first time in a factory and started to receive a paycheck, on that day a fundamental step was taken for their lives and for democracy.  The motivations and the intentions of those entrepreneurs and businessmen might have remained questionable, but what mattered most, also morally, were the social consequences of their actions, among which the possibility that the sons and daughters of those workers could become engineers and politicians.                                                                      

Capitalism was able to stand until a few decades ago due to this dynamic equilibrium between the rich and the poor, because it was also known that, within certain limits, the role of rich and poor could alternate with the passage of time, as was understood with extreme clarity and beauty by Antonio Genovesi in 1765 concerning the effects of the ‘game’ of the market in modern society: ‘This game, where the arts are protected and traffic is free, generates three effects: 1. It makes feudal slavery go around. 2. It lifts up that part of humankind who suffers for the pressure of the other, who is above.  3. It brings to ruin the old established families and it lifts up other new ones.  You cannot thumb your nose at nature for long.  Luxury comes because the rich need to give back to the poor that which they took by stealth from the common patrimony.’

However, after a couple of centuries, we are returning to a too feudal-like situation, because the center of the system is, once more, profit.  When the social axis swings from one of work and business to that of profit, the enrichment of some no longer produces more social advantages for many, since the fall-out of that ‘wealth’ in the territories and surrounding economy are severely reduced or annulled.  In a world founded on profit, getting rich is once again a private and a public vice.  Today, the new rich no longer need the ‘poor’ of their cities, because they live in segregated ones, acquiring goods from the world over, and pay their taxes where and if, they please.

An impermeable veil has been raised inside the new cities of financial capitalism, which no longer permits the passage of wealth and social mobility. The chain of social interdependence of the last centuries, on which the market economy was founded, is breaking, with dire consequences for democracy which we are not yet able to see, but which will certainly be of epochal dimensions.

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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 Comments – Heaven help us if profits triumph (there’s wealth and there’s wealth)


by Luigino Bruni

Published in Avvenire 17/07/2012

logo_avvenire

If we wish to understand, and then perhaps manage this crisis of capitalism, there is the urgency to back-track and reflect on the meaning of wealth, of the market, and of stock profit.  Ethical and civil judgement on wealth has gone through various phases in the course of history.  In the ancient world the individual quest for riches was considered both a private (avarice), and a public vice of the social body.  In a static world, without social mobility and without markets, wealth is essentially a matter of income, of advantages tied to status or to positions of acquired privileges, which do not drive, either directly or indirectly, towards economic and social progress. 

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The Chain and the Veil

The Chain and the Veil

   Comments – Heaven help us if profits triumph (there’s wealth and there’s wealth) by Luigino Bruni Published in Avvenire 17/07/2012 If we wish to understand, and then perhaps manage this crisis of capitalism, there is the urgency to back-track and reflect on the meaning of wealth, of t...
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    [title] => “Insured” but not secure
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Comments- The total refusal of vulnerability, the spread of contracts, the pacts crisis

By Luigino Bruni

Published in Avvenire on 24/06/2012

logo_avvenire

The biggest difficulty we face in order to come out of the crisis doesn’t lie in the choices made by the institutions, or in politics in Europe, but in our lifestyles which in these last few years have undergone a radical change.  This is the reason for the difficulty in finding a way, because while we complain with words, our behaviour increases day by day that very model of growth against which we raise our voices and which brings much suffering to many (although not to all).  This is perhaps the greatest paradox in this phase of Capitalism.

[fulltext] =>

Let’s take insurance companies as an important example.  In looking for the common good, it is evident that insurance has an important function:  the possibility of being able to insure oneself against risky and uncertain events generally betters the wellbeing of people and the common good.

A hypothetical world without insurance would be worse from all points of view and would be worse especially for the most fragile parts of a population.  But, as in all good things in life,  knowing  the right measure is crucial, and being able to pinpoint the limit or critical point of no-return in order to keep that good from becoming evil.

Regarding this, we should reflect more on that rising phenomenon which we could call “World Insurance,” that is, the progressive and rapid enlargement of the area of social life covered by insurance contracts.  We don’t see this only with auto insurance, which in a few years has gone from a simple RC to coverage for vandalism, unforeseen atmospheric events, or to the need of a technician in order to mount snow tires in the case of a sudden snowfall.  We also see it much more often in the fact that teachers have to insure themselves against any possible accident during school trips and many other events.  ‘Well……’ someone might say that, with these insurance policies we are able to do many more things than if we didn’t have this coverage.  Attention though! “I say,” because during this process, as well as raising the not so little cost for families, it tends to wear at the interpersonal relationships, and create always greater insecurities which will later cause other contracts to be proposed to us and so forth.

But there’s more.  If a citizen knows that that particular place in social life is covered by insurance, data, as well as our experiences, tell us that there is likelihood the insured will increase the number of claims, court cases and conflicts.  As long as we are talking about vehicles, all of this, even though serious (as insurance companies know well), deal with areas not always central or crucial to our lives.  But if this phenomenon (suing, demands for damages, moral suffering, etc…) begin to extend and include the areas of health, school, and civil life, its effects could become very serious, as is happening and can be seen already.  Let us not even mention the logic that lies at the base of the ‘’derivative titles” that come from it (one of the major causes of financial instability) which are sophisticated forms of insurance (or better, bets) where profits are made over people’s tragedies.

Finally, insurances’ hyper-coverage produces another effect which enters into the heart of social and relational life.  Some years ago a fire destroyed part of a home belonging to a friend of mine.  A few friends began to arrive with offers of help, but as soon as they realized he was insured, they  happily returned home, knowing that ’someone else’ would take care of it.   What a pity, given the time that would have been  spent with one’s friends in rebuilding  a home,  which could be an investment of relational capital, which then produces fruit in other areas of our lives, a capital which the hypertrophy of insurance today tends to attack and reduce.  In this way, our social capital (as well as financial) diminishes, increasing solitude, and the market steps in to offer new contracts for other unstable events (one day we will insure ourselves against not being respected enough, or loved enough by colleagues and family members!?), precipitating us in a social trap in which the effects are much more serious for the poorest who will suffer along with everyone the deterioration of civil patrimony, but who don’t have the possibility of insuring themselves financially.

What to do then?  I see two paths, one internal and the other external to the insurance world.  We should not forget that insurance came about as an instrument to protect those who are most fragile and vulnerable: at least, that was the original intent.  There is the need today to re-launch a new season of insurance ethics, in the wake of the Nobel laureate M. Yunus, who is now inventing insurance for the poorest, with premiums of only a few dollars.  Insurance societies should by nature be civil enterprises, that is, without intent to profit, simply because the contracts they sell have to do with a primary good, to protect against a bad and devastating vulnerability, and make it more liveable; a good that is fundamental to every person and it is not just to speculate on fundamental rights of people. This is not rocket science (science fiction?) (as one would say today of those leading huge insurance companies) but liberty and democracy.

 

The second pathway is more a cultural one than an ethical one:  we must react to that dangerous dream of wanting to build a common life ‘with relational risk 0’, because this dream can swiftly transform itself into a nightmare. Civil life is made of contracts (including those devised by insurance providers), but is primarily comprised of pacts (family, citizenship, and work), and a pact cannot avoid a certain vulnerability, since pacts are made of trust, and true trust is always open to risk and betrayal, otherwise it doesn’t do any good or serves too little.  But this dominant culture no longer understands what risk means and that suffering is inevitable in living alongside others ( as families well know), and so runs after a monstrous and naive dream of a world without vulnerability, an illusion which makes the individual truly vulnerable in the face  of monumental  suffering.

Only by welcoming and making space for the small vulnerabilities of life in common, will we be (as happens in homeopathic medicine) able to protect ourselves from the big vulnerabilities of our existence; if instead we refuse to welcome the small and ‘good’ vulnerabilities and wounds, we will be very defenceless in the face of the big vulnerabilities which devastate us once on the scene. The good insurance contracts are subsidiary to the pacts, the bad contracts substitute them, deteriorate them and in the long run destroy them. Today we will come out of this crisis with more pacts, with less bad contracts and more good ones, also in the insurance industry.

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Comments- The total refusal of vulnerability, the spread of contracts, the pacts crisis

By Luigino Bruni

Published in Avvenire on 24/06/2012

logo_avvenire

The biggest difficulty we face in order to come out of the crisis doesn’t lie in the choices made by the institutions, or in politics in Europe, but in our lifestyles which in these last few years have undergone a radical change.  This is the reason for the difficulty in finding a way, because while we complain with words, our behaviour increases day by day that very model of growth against which we raise our voices and which brings much suffering to many (although not to all).  This is perhaps the greatest paradox in this phase of Capitalism.

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“Insured” but not secure

“Insured” but not secure

Comments- The total refusal of vulnerability, the spread of contracts, the pacts crisis By Luigino Bruni Published in Avvenire on 24/06/2012 The biggest difficulty we face in order to come out of the crisis doesn’t lie in the choices made by the institutions, or in politics in Europe...
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    [title] => Our Work Clothes
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A reflection of Luigino Bruni on the earthquake, work and feast day: topics that deal with family in his opening address at the VII World Day of the Families that begins today in Milan

Comments - Those four deaths, our life 

By Luigino Bruni

Published in Avvenire on 26/05/2012

logo_avvenireFour of those who died in the Reggio Emilia Region earthquake were working. They were working at four in the morning on a Sunday. There is something different about dying while working. In these times of crisis and suffering for lack of jobs, the death of these workers tell us many things, they send us many messages. First of all, through tragedy, they tell us that in our age, all centered on consumerism and money, places of work still exist, as well as that shift work and  shift – workers, whom the present crisis has made harder and embittered; shifts of citizens and businesses which, through their work efforts, keep our country afloat, and who offer serious reasons to hope that we will make it. Those workers died at four o'clock on a Sunday morning. They died while working on a Sunday, at night, instead of compromising or demeaning the value and the meaning of Sunday, the day of the Lord, while paradoxically elevating and ennobling it.

[fulltext] =>

We would have had other words and felt other emotions , always tragic but different, if these workers, both Italian and foreigners, had died underneath the rubble while having fun dancing in a club or shopping in a 24/7 mall.  Someone might have added "if" and others "but" to those hypothetical deaths;  but to die while working on a Sunday night has caused greater pain and increased the value of those lives, of those deaths, of that night, even of that Sunday.

In our society it isn't human work or the effort put in it which are the enemies of the feast day and of Sundays; they never have been. Their real adversaries are lifestyles founded more on consumerism and on seeking income and profits, which  then enslave the workers from whom is stolen the Sunday as the day for restful enjoyment. He who lives and loves his job, lives and loves the day of rest and the times of feasting (enjoying). The very word ‘feast’ comes in fact from fesia which is the root of feria as well, that is, a work day. A society which offers too few jobs and makes work too precarious, ends by negating Sundays as the day of rest.  Let's not forget that the first thief of Sundays is unemployment, not work, because when you are not employed or under-employed, you are not only robbed of work, but also of the feast day: a feast day without work is never a real and full feast. And vice versa.

If you work but don't observe the day of rest, you no longer work, but you experience instead the state of slavery, even when you are well paid. It is becoming ever more a normality when the great capitalistic businesses hire youth, give them high salaries, luxury cars and future rapid career growth, but at a price (invisible yet very real) that's too high, having to renounce feast days, and eventually, life. If feast days are gone, and therefore those for family life, perhaps leaving only enough time for some entertainment and distractions, in these workers there is a progressive drying up of the wells from which you draw working energy, only to find oneself burnt-out and exhausted after only a few years, as a worker and as a person.

Both individual and collective life function only when the feast day and work are allies, when the time for the one establishes  and prepares the time for the other, even in the same places - and the farming and artisan culture knew this well.  There is not enough celebrating today in society and in the workplace, where without its' symbolic strength, are not able to create a sense of belonging to a common destiny, as well as create the ties which keep a human community together. It is of great importance to celebrate especially when one is suffering, when times are hard. This is why we must all  re-learn to enjoy ourselves in this late-modern economic society, even in our  workplaces. If one is not able to "waste" some time for some celebration, the whole working period is impoverished and one truly wastes everything. A working person knows, for example, that to not be able to join in a colleague's birthday or wedding celebration is a strong and clear signal that that particular working environment is slowly losing its appeal and is becoming a sad place to be.
 
If we wish to overcome cynicism and pessimism in this age of crisis, and these are the very diseases of every crisis, we must re-discover, politically as well, the great symbolic  and bonding strength of the real feast, even in the workplace, in schools, in the offices, at the iron furnaces, in different departments and with our dusty clothes: "Work isn't dirty." Never tell a worker who arrives from his job that  "he is dirty". You must say: 'He has the traces of his job on his clothes.' Remember that" (Edmund De Amicis, Cuore).
 

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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A reflection of Luigino Bruni on the earthquake, work and feast day: topics that deal with family in his opening address at the VII World Day of the Families that begins today in Milan

Comments - Those four deaths, our life 

By Luigino Bruni

Published in Avvenire on 26/05/2012

logo_avvenireFour of those who died in the Reggio Emilia Region earthquake were working. They were working at four in the morning on a Sunday. There is something different about dying while working. In these times of crisis and suffering for lack of jobs, the death of these workers tell us many things, they send us many messages. First of all, through tragedy, they tell us that in our age, all centered on consumerism and money, places of work still exist, as well as that shift work and  shift – workers, whom the present crisis has made harder and embittered; shifts of citizens and businesses which, through their work efforts, keep our country afloat, and who offer serious reasons to hope that we will make it. Those workers died at four o'clock on a Sunday morning. They died while working on a Sunday, at night, instead of compromising or demeaning the value and the meaning of Sunday, the day of the Lord, while paradoxically elevating and ennobling it.

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Our Work Clothes

Our Work Clothes

A reflection of Luigino Bruni on the earthquake, work and feast day: topics that deal with family in his opening address at the VII World Day of the Families that begins today in Milan Comments - Those four deaths, our life  By Luigino Bruni Published in Avvenire on 26/05/2012 Four of...
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Comments - Beyond the GNP, with civil capitals

By Luigino Bruni

Published in Avvenire on 29/04/2012

logo_avvenireMario Draghi has also launched an appeal for a «pact for growthAngela Merkel is also becoming convinced that it’s a matter of necessity. It is becoming increasingly clear to many – and thank goodness, also to many influential people – that to base ourselves solely on the «fiscal pact» is not only too little, but runs the risk of further deteriorating the economic situation of the more fragile European nations. Growth, therefore: but growth of what? Without embracing the radical thesis, and at times naive (above all, in the  therapies that it proposes) of the so called de-growth, we need to be aware that the most important question on growth is really «of what?». When we think of growth, we normally think of growth in GNP.

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And we error, because, even if we never say it, this crisis was also generated by a mistaken growth in the GNP. In these last decades, in fact, the GNP has grown too much and badly, since it grew – and grows – at the cost of the natural, social, relational and spiritual environment, augmenting the hypertrophy of speculative financing. In Italy and in Europe in crisis, the GNP has since grown thanks to an abnormal growth in the public debt  - it is too comfortable and irresponsible to make the GNP grow by increasing the cost of public administration.

Today we have no guarantee that re-launching our GNP means also to increase the number of jobs and the wellbeing of people, since if the growth would continue to be guided and drugged by financial speculation, and therefore by income, the life of Italians would certainly continue to worsen even with a few extra points in our GNP. As we know it today, the GNP is not an indicator of human wellbeing in general (and this we know), but neither is it a good indicator of economic wellbeing in the era of finance (and this is less known).  If we want to measure the good growth well, we need to reform the GNP and, above all, to compare it to other indicators, which however – and this is the point – need to be indicators of stocks and not of flows (as is the GNP).

In what sense? The concept of «Gross National Product» was born in the 1700s in France (with Physiocratics), with the genial and revolutionary intuition that the economic strength of a nation does not measure its capitals or stocks but the annual income (therefore a flow), since a nation is not rich because it has mines, oil and forests, but only if it is capable of putting these capitals «into income», which depends on many factors (persons, technology, culture…). And from there we arrived to the 1900s and the birth of the GNP, continuing to think that for the wealth of nations, the flows and stocks are what count. However, today that beautiful ancient idea risks being misleading. 

Even though wanting to leave its value to an indicator of flow (a new GNP), it is more urgent that the stocks and capitals return to occupy the core of the economic, social, and political scenario.  The environmental theme, but also the relational and social ones – dramatically central – are formed by stocks and not by flows, capitals accumulated throughout millennia (or millions of years, in the case of the environment), that today the race to increase income flows is damaging and deteriorating. 

If we want and we must re-launch growth, then we have to concentrate on the growth and the maintenance of these forms of capitals: if they were not strengthened, maintained and in many cases recreated, the economic flows would not start up again; or, even if they were to start up because drugged by the finance market or European funds, they would continue to fuel the crisis of our time.

It would be enough to think of the impoverishment of those ancient civil capitals that are called neighbourhood relationships, or of proximity, and of that “productive correlation” of territories that until recent times have generated the many experiences of cooperation and of industrial districts of “Made in Italy.” The deterioration of these capitals is determining the progressive sterility of our civil fabric, which is not able to generate other flows, nor cultural, nor spiritual or economic. 

In order to be able to rebuild, and soon, these indispensable capitals, we first need to know how to see them, and then perhaps to measure them, giving life to new measuring tools of stocks or, better yet, of patrimony, a word that better denotes because, if meant as patrum-munus, that is, the gift of the fathers, it symbolically reminds us that we have received these patrimonies as a gift from passed generations, and therefore we have to protect and develop them, if we do not want to be remembered as the first ungrateful generation in history, the one that broke the big chain of inter-temporal solidarity.

And we cannot allow ourselves this, in order to today re-launch the good economic growth.

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Comments - Beyond the GNP, with civil capitals

By Luigino Bruni

Published in Avvenire on 29/04/2012

logo_avvenireMario Draghi has also launched an appeal for a «pact for growthAngela Merkel is also becoming convinced that it’s a matter of necessity. It is becoming increasingly clear to many – and thank goodness, also to many influential people – that to base ourselves solely on the «fiscal pact» is not only too little, but runs the risk of further deteriorating the economic situation of the more fragile European nations. Growth, therefore: but growth of what? Without embracing the radical thesis, and at times naive (above all, in the  therapies that it proposes) of the so called de-growth, we need to be aware that the most important question on growth is really «of what?». When we think of growth, we normally think of growth in GNP.

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Change in Order to Grow

Change in Order to Grow

Comments - Beyond the GNP, with civil capitals By Luigino Bruni Published in Avvenire on 29/04/2012 
Mario Draghi has also launched an appeal for a «pact for growth,» Angela Merkel is also becoming convinced that it’s a matter of necessity. It is becoming increasingly clear to many – and t...
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Comments – As in 1951 but because of the finance

By Luigino Bruni

Published in the Avvenire  on 15/04/2012

logo_avvenire

The instability and the fiscal and economic uncertainties that are characterizing, and will still long characterize, the current season of the financial market and of society, also depends on the big question on the present and the future of Europe, of economic, civil and political Europe. When in 1951 the CECA was formed, the Community of carbon and steel, behind this epochal event, took a fundamental step towards the “Treatise of Rome” and, therefore, towards the European Community, there was a genial and prophetic intuition of huge political, cultural and also spiritual valence: to create a community pact precisely on the strategic resources that were at the heart of two big world conflicts, that carbon and steel that had fuelled the wars.

[fulltext] =>

It has been a few yeas that Europe is living through the greatest civil crisis since after WW II. The globalization of markets, and unsustainable lifestyles on the level of individual and collective consumption (public debts), have destabilized, perhaps also undermined, the equilibrium on which the European Community was founded, generated by the initial agreements. Today, if Europe truly wants to get out of this serious crisis and imagine itself in a new season of wealth and civilization, it is called to do something similar to what was done back in 1951 by our fathers and grandfathers: it must really put in common the main strategic resources that in these recent years are fomenting a form of war among the peoples of the old continent and, always more, of the world: their finances. Whatever has been done up to now through the euro, the European Central Bank, the save-the-nations fund, have evidently not been enough. A community pact on the finance would mean many things, among which to give life to Eurobonds and a true Central European Bank, which however, in order to be created,  need a fundamental element, as essential as it is clearly absent or at least insufficient; that is, real trust among European nations and institutions.

The European financial situation and that of the world, in short, are in urgent need of a real structural reform. This capitalistic financing, which increasingly possesses (or puts a lean on) big industries, institutions and politics, is becoming a “common global evil” that renders our development unsustainable and is based on the dogma of maximizing profits in brief time periods. A dogma, that in the past was implicit and normally tacit and which today, instead, has no shame and is explicitly stated as the only possible way to be efficient and grow.

A true European pact "on and for the finance" could represent an initial and decisive step towards the necessary and urgent regulation of financial speculation, recalling the banks back to their fundamental functions for the common good (access to credit, prudent management of savings, support of investments made by productive businesses), functions that in the last decades have been betrayed by huge speculative financing which is deforming the whole financial sector, and therefore the economy and society.

Luigi Einaudi often recalled that economic science should study above all the “critical points”; that is, those thresholds crossed by which a positive reality becomes a negative one (or vice versa). Today, the financial market has certainly crossed this threshold and from the fundamental guardian of the economy and the family, it is becoming a tyrant in the world. These are the moments in which high politics needs to get back to its proper task by giving life to institutional processes that place at the centre of civic life the needs of the common good, a common good that today is so evident that it should not cause any dispute with theological and philosophical descriptions of its nature. In these years, we are playing a decisive game for our democracy.

The strong earthquake that the globalization of markets and that capitalistic-financial ideologies have set off has given a powerful shaking to our democratic edifice. The measures that we are taking in these years and months have been supports to stop the building from crumbling all together, without being able to discern real operations of restructuring of the main buildings.

A European pact “on and for the finance" would be its first and fundamental pillar, but one cannot see in our current political leaders neither the strength of ideas nor the civic courage to give life to such an operation, thus leaving to the younger generations a common home that is dangerously off kilter and in constant risk of succumbing to the next tremors. We thus need to continue to talk always more on these fundamental topics that are absent from public debate, because if there is to be a rebirth of Europe and a new economic world order, this time it will not be able to come up from the political sphere (too weak after the demise of the ideologies): the hope lies entirely in civil society and, therefore, in people’s will to live and to have a future.

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Comments – As in 1951 but because of the finance

By Luigino Bruni

Published in the Avvenire  on 15/04/2012

logo_avvenire

The instability and the fiscal and economic uncertainties that are characterizing, and will still long characterize, the current season of the financial market and of society, also depends on the big question on the present and the future of Europe, of economic, civil and political Europe. When in 1951 the CECA was formed, the Community of carbon and steel, behind this epochal event, took a fundamental step towards the “Treatise of Rome” and, therefore, towards the European Community, there was a genial and prophetic intuition of huge political, cultural and also spiritual valence: to create a community pact precisely on the strategic resources that were at the heart of two big world conflicts, that carbon and steel that had fuelled the wars.

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A New Pact for Europe

A New Pact for Europe

Comments – As in 1951 but because of the finance By Luigino Bruni Published in the Avvenire  on 15/04/2012 The instability and the fiscal and economic uncertainties that are characterizing, and will still long characterize, the current season of the financial market and of society, a...
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Comments - Banks, Europe, use of resources

by Luigino Bruni

published on Avvenire on 28/12/2011

logo_avvenireFinance and the economy are too important to be left with financiers and economists. I believe this could be summed up with the message that comes from the second and conclusive part of 2011. We noticed, and with more force than the first phase of the crisis (2008-2009), that the stock market indices and the “spread” are not distant affairs and are matters for experts, but are able to change the governments, our family budgets, and our life plans. So we all must address this situation, ‘living’ ever more in these places because if they remain inhabited by the citizens for a long period then they become inhuman. This crisis sends us three specific messages. The first relates directly to the banking world. Recent studies (University of Ancona: mofir.univpm.it), revealed that after September 15, 2008, banks have reduced lending to businesses, also to those virtuous.

[fulltext] =>

This apparent inefficiency depends on the distance of the place where decisions are made and where the business operates. Banks are more distant and do not have the knowledge of the area, therefore the decisions are handled by objective indicators that do not show essential things that become visible only to the eyes of those who live in the area and know the people by name.

The first message that comes to us then is the need to ‘reduce the distances’ between the places of decision making and the places of living. Then a financial policy critique that strongly wanted the concentration of banks of those big, remote, and anonymous that has been the watchword of the last two decades. It is interesting to note that local banks are holding up better to its vocation in the crisis. All this suggests a kind of golden rule: give citizenship rights in everyday small and fragile relationship (waste time with the customers, invest resources in relationships that are not always financially rewarding, etc.), which makes them less fragile when big crises arrive. Instead, do not accept these fragile daily ‘crises’ because they make the institutions more fragile in front of the big crises.

Then there is a second clear message regarding Europe, who is now living the deepest crises since its foundation. If no one will put a hand on a true political union, the Euro will not stand much longer. Today, however, they are lacking the great statesmen of the postwar period, and their place can and should be occupied by citizens. It is up to them, it is up to us all to ask, from the bottom and with greater force, to have a more regulated politics and finance.

Finally, the third message: there is something wrong with capitalism which we have given life, especially in the West. This ‘something’ has nothing to do with finance and perhaps not even with the economy, because it plays on a much deeper level of our culture. The crisis we are experiencing is like a fever, an indication that something is amiss in the body. Because fever lasts for a long time and temperature rises, it should be taken seriously. There are at least two pathologies that are cared for. In the last decades we have robbed the environment, hurt it and humiliated it. Within just a couple of generations we are consuming a wealth of oil and gas that the earth has generated in millions of years, and in depleting these assets we are also hurting the atmosphere. All this says that we have messed up one of the foundational relationship of our existence, that with the earth and nature. And when an important relationship like this does not work, it is impossible that the other relationships work, as shown by the growing intolerance in our cities, increasing solitude, and how the relationship still largely shows the marauding with the resources of the African people, where every day they perpetrate new ‘slaughter of the innocents.’ The second cause of the fever is the growing economic inequality in the world, also thanks to the finance revolution. Without economic inequality, that does not only play on the profitability axis but also on work, the principle of equality is too abstract because people cannot achieve the life they want to live. Equality is the second word of modern triptych, and denying it signifies denying also the other two, for equality, liberty and fraternity have to be together or not one is authentically achieved.

Europe will rediscover itself if it will be able to give life back to Humanism of three dimensions, from which will also bloom ‘public happiness’ at the center of the program of Modernity. As Antonio Genovesi, an eighteenth century economist from Naples, reminds us, “it is the law of the universe that we cannot make our own happiness without making that of the others.”

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Comments - Banks, Europe, use of resources

by Luigino Bruni

published on Avvenire on 28/12/2011

logo_avvenireFinance and the economy are too important to be left with financiers and economists. I believe this could be summed up with the message that comes from the second and conclusive part of 2011. We noticed, and with more force than the first phase of the crisis (2008-2009), that the stock market indices and the “spread” are not distant affairs and are matters for experts, but are able to change the governments, our family budgets, and our life plans. So we all must address this situation, ‘living’ ever more in these places because if they remain inhabited by the citizens for a long period then they become inhuman. This crisis sends us three specific messages. The first relates directly to the banking world. Recent studies (University of Ancona: mofir.univpm.it), revealed that after September 15, 2008, banks have reduced lending to businesses, also to those virtuous.

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Three messages from the crisis

Three messages from the crisis

Comments - Banks, Europe, use of resources by Luigino Bruni published on Avvenire on 28/12/2011 Finance and the economy are too important to be left with financiers and economists. I believe this could be summed up with the message that comes from the second and conclusive part of 201...
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Editorial - Entrepreneurs, Not Speculators

by Luigino Bruni

published on Avvenire on 02/10/2011

logo_avvenire

One does not get out of any crisis with reductions and tax cuts. There is an urgent need for the civil, political and economic factory to start up again. Then the question becomes real and serious: how? The operation is complex but Italy (and the West) above all needs new entrepreneurs. Today, entrepreneur is a word that is overused and misunderstood. In the media, entrepreneurs are often the focus of the headlines, but the noun ‘entrepreneur’ is used improperly and in an offensive way to those who are really entrepreneurs. Many individuals commonly referred to as entrepreneurs should instead be called with other words such as speculators or dealers.

[fulltext] =>

The difference between the entrepreneur and the speculator is in the role it plays in the pursuit of profit. The speculator is the person, individual or institution that aims at maximization of profit. It is not necessarily a criminal or an enemy of the common good, but someone for whom the business entity is only instrumental, a way like others to make money. Thus, the speculator opens a shoe factory today, a construction company tomorrow, a hospital the day after tomorrow, with the sole purpose of making money through those activities. The entrepreneur, as the real everyday life tells us and as some great economists like Schumpeter, Einaudi or Bacattini, is a different person because the first goal of its activity is to create a project. Profit is just one of many elements of its project, an important sign that the project is working, innovating and growing over time. Therefore, the entrepreneur is someone who never totally “exploits” the business because of its given intrinsic value, as an expression of undertaking an individual and collective project of life. This is true to an extent that many businessmen, especially in these times, would make much more money giving up the company and investing the proceeds in speculative funds. But they do not do it because in that business they see something more than just money-making machine. There we can see their identity and history.

The current crisis is also the result of a cultural process that has led, in recent decades, far too many entrepreneurs to become speculators, thus losing relationship with the territory, with the people of flesh and bones, with the workers-persons, therefore helping the financial system to exaggerate its governance not only in the business but the world. But without authentic entrepreneurs there can be no true common good. The entrepreneur-innovator, unlike the speculator, sees the world as a populated place of opportunities to be seized, not simply to increase its slice of the “pie,” but for its vocation, loves to make new pies. From civil humanism of the fifteenth century to the industrial districts made in Italy, to the craftsmen artists to cooperatives, Italy was capable of civil and economic development when cultural and institutional conditions were created which allowed cultivation of the virtues of creativity and innovation, but instead we stopped growing as a country when whining, research and maintaining advantageous positions dominated, as in this last quarter of the century. People are the most important asset when the economy and society work even before the capital, finance or technology because only people know how to be creative and give life to those great innovations that are essential in hard times. Even today, after decades of hung-over for the growth of technological and financial capital, we are realizing that companies can grow and be leaders in the global economy. They are always more the ones where there are one or more people capable of seeing differently the reality.

People’s intelligence is the key to any real innovation and to any authentic economic value, as the economist and politician Carlo Cattaneo well know: “There is no work; there is no capital that does not begin with an act of intelligence. Before each job, before any capital is intelligence that begins the work and marks for the first time the character of wealth.”

Today, Italy is not (yet) sinking because, despite everything, there are millions of people, men and women, workers and entrepreneurs, who get up every morning to do their duty, who try to solve their problems and the others, drawing on their creativity to be innovative. If we want to get out of this crisis, we must first make life possible for these people, and arouse, especially among young people, a new enthusiasm and new entrepreneurial vocations. But this will not happen until we put the spotlight on the civil society, including that part of civil life which we call business.

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Editorial - Entrepreneurs, Not Speculators

by Luigino Bruni

published on Avvenire on 02/10/2011

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One does not get out of any crisis with reductions and tax cuts. There is an urgent need for the civil, political and economic factory to start up again. Then the question becomes real and serious: how? The operation is complex but Italy (and the West) above all needs new entrepreneurs. Today, entrepreneur is a word that is overused and misunderstood. In the media, entrepreneurs are often the focus of the headlines, but the noun ‘entrepreneur’ is used improperly and in an offensive way to those who are really entrepreneurs. Many individuals commonly referred to as entrepreneurs should instead be called with other words such as speculators or dealers.

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Making Cakes

Making Cakes

Editorial - Entrepreneurs, Not Speculators by Luigino Bruni published on Avvenire on 02/10/2011 One does not get out of any crisis with reductions and tax cuts. There is an urgent need for the civil, political and economic factory to start up again. Then the question becomes real and seri...
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Comments - Three fragility and too much indecisions

The right path is difficult

by Luigino Bruni

published on Avvenire on 06/09/2011

logo_avvenireAs Italians and Europeans we must have the courage to come to terms with the reality. Behind the stock market crisis and markets around the world there is a triple fragility of financial capitalism (too much debt), the European policy, and Italy. For two or three decades this season of globalized capitalism has generated growth through private and public debt and a highly risky creative finance (for the system, not the actors), is coming to an end. Too bad that markets are still not able to choose and take a new path. And that same operation does not succeed, despite the increasingly explicit appeals to the Quirinal, leaders and key sectors of our politics, our union and significant parts of the civil society.

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The call that made us turn is eloquent and strong, but unfortunately it is not systematically listened to, not understood and even misrepresented. Uncertainty and mistrust reigns as supreme, and after a few puffs of oxygen it goes back underwater again, waiting for the next storm.

It has now been two months that the crisis is acute and we have not yet seen a G20 summit, only semi-private phone calls, meetings in two, statements that would be reassuring (which often produce perverse effects). The politics is showing itself incapable of governing the first serious crisis of globalization. The economy and the world have changed, but the categories in which the political, national and global read and act on it (or not act) is outdated and therefore ineffective. There is, of course, a specific Europe crisis, which is experiencing the first great age of the euro fibrillation: market operators are no longer sure that the Eurozone is capable of the future. The empty and useless statements on the Tobin Tax, the proposal to postpone the sender of Eurobonds (which are not realistic because behind the Euro lacks a strong unified European policy), the repeated uncertainties of the European Central Bank, much is said and always more confused and inadequate ideas.

But it is enough to look, at these times, the titles of major newspapers and international websites just to be convinced, if there is still a need that in this European and worldwide crisis of stock exchanges there is a big and heavy question mark on Italy. The uncertainty and constant change of the contents of a maneuver are increasing the negative expectations of the financial operators, who after a couple of weeks of waiting they begin to manifest devastatingly their serious doubts that our country really has the resources, first moral then economic, to do for itself what is necessary. It is really sad to see the hesitancy of our ruling class to immediately start and share those few reforms, perhaps unpopular, but essential, that would give confidence to markets and honest citizens. It is unthinkable to clean up the huge debt without putting real effort on pensions (primarily the question of intra and inter-generational equity), without asking a fair and well-modulated extraordinary contribution to those who can give it because of the possibility and convenience (instead of imagining the alternative that of taxing the remittances of care takers and domestic workers: it is a stroke of genius to ask sacrifices for our debt to those who did not create it and, with their work, make life better for millions of our elderly and children), without a drastic cost reduction, not so much of "politics" (politics is something high and serious), but of political bureaucracies. Not to mention the tax issue, for the family and against evasion, of which so much has been said here already.

We are very late, perhaps too much, and the signals for necessary things to be done are few and weak. But it is in hard times that everyone must demonstrate the ability to act within the limits of power and responsibility one has. Among these uncertain actors there are also of the European institutions, our closest relatives: if Italy is really too big a country to declare default, then some slap on the back and some consoling words at the bedside is not enough. But, as in any good family, relatives are not involved in a concrete way if the one in need does not first demonstrate seriousness and commitment to solve their problems. "Only you can make it, but you cannot go it alone,” recites a nice variation of the subsidiarity principle, one of the pillars of ethical and political Europe.

We need Europe more, but - first - we need Italy more, more government, more political, more civil and economic society, beginning with those who have most at heart the common good. But there is also a need of greater power of ideas: we cannot live this time of crisis waiting for it to pass. Also because it will not pass, unless we indicate and even cry out the need for a “new economy,” to save the civilization  called “market” that it may be able to articulate itself in a just and supportive manner, beyond this capitalism.

All of Luigino Bruni's comments on Avvenire can be found under Avvenire Editorial.

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Comments - Three fragility and too much indecisions

The right path is difficult

by Luigino Bruni

published on Avvenire on 06/09/2011

logo_avvenireAs Italians and Europeans we must have the courage to come to terms with the reality. Behind the stock market crisis and markets around the world there is a triple fragility of financial capitalism (too much debt), the European policy, and Italy. For two or three decades this season of globalized capitalism has generated growth through private and public debt and a highly risky creative finance (for the system, not the actors), is coming to an end. Too bad that markets are still not able to choose and take a new path. And that same operation does not succeed, despite the increasingly explicit appeals to the Quirinal, leaders and key sectors of our politics, our union and significant parts of the civil society.

[jcfields] => Array ( ) [type] => intro [oddeven] => item-even )
The right path is difficult

The right path is difficult

Comments - Three fragility and too much indecisions The right path is difficult by Luigino Bruni published on Avvenire on 06/09/2011 As Italians and Europeans we must have the courage to come to terms with the reality. Behind the stock market crisis and markets around the world there is ...