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There are types of happiness that can be bought – the joy of living cannot, it is pure gratuitousness, and it is the most beautiful one. It comes often, almost every day. We are the ones who have to learn to recognise it and to make room for it
by Luigino Bruni
published in Messaggero di Sant'Antonio on 02/10/2024
Happiness is the great promise of the new market economy. Yesterday its promise was prosperity, today it is happiness. It promises it to us in many ways, most recently with artificial intelligence that will finally give us perfect happiness – by doing everything we do not like better than us and by doing the new things we do not yet do. A happiness that has to do with possession, with comfort, with the freedom of choice, with growth, with ‘more’, and that often borders on fun and pleasure. Some of these commercial types of happiness are also good, we like them and maybe they even do us some good.

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But after these happinesses and pleasures, there is something else, something different and much more important. It is the joy of living. I rediscovered it this summer, when I accompanied my mother and aunt to the seaside for a few days. The slow breakfasts in their company, the short walks, those few moments on the beach, the amazement at a rose blooming out of season, and above all, their words made me rediscover the joy of living. We all know it or at least used to know it, past generations knew it, and it was the true consolation of the poor amidst life's great hardships.
It is not linked with ‘more’ but with ‘less’, more with the little than with the great, it has nothing to do with comfort, even less with wealth. It is that joy that comes to us all of a sudden, without us having sought it or expected it. It just comes, it happens, simply. While you are looking at the sea, a child, or a seagull lining up perfectly with the others on the horizon line past the rocks and my mother says, ‘How can they do it? They don't even know how to measure distances!’
It lights up while during dinner in the small pensioners' hotel in September an accordion player shows up to intone old songs, and everyone starts singing together, clapping their hands, and someone strikes up a dance step. A joy of living that comes from merely being alive, that draws only from being alive, that needs nothing but life. And then one goes to bed happy to be in the world, with the joy of one who knows, hopes, to get up tomorrow just to continue life. That joy that enters the homes of the elderly who are left alone but know how to set the table with the same care as when the lunches were full of people and life; and while they eat, that well-cared-for meal, alone, a different sweetness emerges in their hearts, one that has something of the good nostalgia of yesterday and yet is all present and future.
Providence has placed this resource among those essential to living. It has hidden it, however, among the little, tiny things, almost invisible if we run too fast. And perhaps for this reason the poor and the pure in heart are able to grasp it, perhaps only them. It is part of the landscape of that Kingdom of Heaven where all the poor and the pure in heart dwell, sometimes without knowing it. Sometimes it comes after great sorrows, depression, mourning, and its arrival is the sentinel announcing the approaching dawn. As in the last scene of Fellini's Cabiria, where that final smile is the end of the desperate nights. It is grace, grace only, all gifted. There are types of happiness that can be bought - the joy of living cannot, it is pure gratuitousness, and it is the most beautiful one. Sometimes it comes during a different prayer, and blooms from tears of sorrow that turn into tears of joy. It comes often, almost every day. We are the ones who must learn to recognise it, make room for it, and let it enter the wine cellar of the heart. And there celebrate, clap our hands and, if we can, even strike up a dance step.
Credit Foto: © Giuliano Dinon / Archivio MSA
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There are types of happiness that can be bought – the joy of living cannot, it is pure gratuitousness, and it is the most beautiful one. It comes often, almost every day. We are the ones who have to learn to recognise it and to make room for it
by Luigino Bruni
published in Messaggero di Sant'Antonio on 02/10/2024
Happiness is the great promise of the new market economy. Yesterday its promise was prosperity, today it is happiness. It promises it to us in many ways, most recently with artificial intelligence that will finally give us perfect happiness – by doing everything we do not like better than us and by doing the new things we do not yet do. A happiness that has to do with possession, with comfort, with the freedom of choice, with growth, with ‘more’, and that often borders on fun and pleasure. Some of these commercial types of happiness are also good, we like them and maybe they even do us some good.

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If we want to bring the modern spirit closer to Jesus' message of life, we need to purify theological language, starting with the economic and commercial language.
by Luigino Bruni
published in Messaggero di Sant'Antonio on 12/07/2024
The first to use the economic metaphor in the New Testament was St Paul who, in his First Letter to the Corinthians, even uses the word price: «You were bought at a high price» (7:23). Since Paul is a giant of Christian theology, many theologians from then on thought that one could not talk about theology without using the metaphor of the ‘price of salvation’. Saint Paul, however, uses some other metaphors in his letters, too, including the sporting one (cf. 1 Cor 9:24-26). Yet no theologian of the past or present has ever thought that such a metaphor was necessary to explain Christian theology. Instead, a real and actual “economy of salvation” was derived from the economic metaphor, which would justify the existence of a kind of contract with prices to be paid and collected, and which would see Jesus as a “divine merchant”. Forgetting that biblical metaphors are always the daybreak of debate, points of departure. The other half of the argument has to remain unsaid: only partial metaphors leave a gap between the mystery of God and our theological ideas about Him.

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I am convinced that the use of economic language by theology has hurt both theology and economics. It has not helped us understand what economics is, nor has it helped us understand the heart of the Christian mystery, which is all about gratuitousness - charis. The use of economic language to explain the Christian faith has, in fact, led to the theology of prosperity (and thus to the theological legitimisation of meritocracy that is generating the blaming of the poor). It has also created an exaltation of sacrifice, which has become very deeply rooted in the Catholic culture. As a reaction to Luther, who waged a pitched battle against the idea of the Mass as a sacrifice (‘The Mass is the opposite of a sacrifice’: Luther, Complete Works), sacrifice became, in fact, a pillar of Catholic theology, liturgy and piety. The cross of Christ became a praise and a sacralisation of our crosses: ‘Crosses come from God. Crosses are necessary because God has ordained so. True penitents are always crucified’. (D. Gaspero Olmi, Quaresimale per le monache - ‘Lenten /reflections/ for Nuns’, 1885). Thus, in the age of the Counter-Reformation the offering of our sufferings to God became the most flourishing economy in the Latin countries - while trade and businesses were developing in the North - fuelled by a proliferation of penances, especially in women's monasteries, where sufferings sought as a form of love for Christ became the currency of a new trade between earth and purgatory.
But if we do a serene reading of the Gospel, a question immediately arises: how were we able to believe that the loving God of Jesus was a “consumer of human pain”, that the first fruits he most liked were our sufferings? Not least because the Bible had taught us well that deities who love the blood of their children are called idols. The biblical God, the God of Jesus, is not an idol, because he does not want to increase the pain of his sons and daughters, but to reduce it: ‘I desire mercy, not sacrifice,’ Hosea and Jesus repeat to us. The biblical God does not love sacrifice, because he loves us and does everything to remove us from our crosses. Sacrifice is an ambivalent word even in human relationships - it is dangerous to read love as a willingness to sacrifice oneself for another - and it is even more dangerous when it is used to understand the relationship between us and God. If we want to bring the modern spirit closer to Jesus' message of life, we need to purify theological language, starting with the economic and commercial language.
Photo credits: © Giuliano Dinon / MSA Archive
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If we want to bring the modern spirit closer to Jesus' message of life, we need to purify theological language, starting with the economic and commercial language.
by Luigino Bruni
published in Messaggero di Sant'Antonio on 12/07/2024
The first to use the economic metaphor in the New Testament was St Paul who, in his First Letter to the Corinthians, even uses the word price: «You were bought at a high price» (7:23). Since Paul is a giant of Christian theology, many theologians from then on thought that one could not talk about theology without using the metaphor of the ‘price of salvation’. Saint Paul, however, uses some other metaphors in his letters, too, including the sporting one (cf. 1 Cor 9:24-26). Yet no theologian of the past or present has ever thought that such a metaphor was necessary to explain Christian theology. Instead, a real and actual “economy of salvation” was derived from the economic metaphor, which would justify the existence of a kind of contract with prices to be paid and collected, and which would see Jesus as a “divine merchant”. Forgetting that biblical metaphors are always the daybreak of debate, points of departure. The other half of the argument has to remain unsaid: only partial metaphors leave a gap between the mystery of God and our theological ideas about Him.

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    [title] => If leadership enters the school
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If schools begin to differentiate students as leaders and followers, they undermine one of the pillars of education: the reduction of natural and social inequalities in the classroom to create the common citizenship essential to any social pact.
by Luigino Bruni
published in Messaggero di Sant'Antonio on 04/05/2024
Leadership has become a sacred word in the new religion of capitalism. It is invoked everywhere. Even church environments are captivated by it, where one encounters courses on the leadership of Jesus, St Benedict and even St Francis. Despite the fact that the founder of Christianity said: ‘Neither be ye called masters [that is, leaders], for one is your master, the Christ’ (Mt 23:10), and then built the whole of Christian humanism around the concept of following, which is the exact opposite of leadership. And yet, although the adjectives have been multiplying (inclusive, kind, communitarian...), the noun, leadership, is never questioned.

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The reasons for the emergence of this new dogma are many, but at its root there is a new great relational and emotional fragility of workers and managers, in a world that has “unlearned” how to work together. And so, on the one hand, we criticise patriarchy and all the humanism of that hierarchical world, but on the other, we are building a culture of leadership that, in many respects, is more patriarchal than patriarchy itself (it is striking how the feminist movement has not yet realised how much machismo is embedded in the idea of leadership).
Furthermore, there is a worrying recent phenomenon suggesting that the direction this new business humanism is taking has to do with the world of education. I was struck by the stories of two female colleagues about their conversations with their sons' and daughters' teachers. The teachers repeated, in similar words, the same type of concept: ‘your daughter, your son, has all the character traits to become a leader in the class, but we are not sure if they will make it, because there are others with whom they are competing – you have to help them at home to strengthen their leadership skills’.
This kind of argument, I thought, was limited to the university environment, but instead the reported talks refer to secondary school (and so children aged 11-13 - the tr.), where corporate mentality is entering heavily (perhaps it will soon arrive in primary schools as well). The unfortunate change in the name of the Ministry of Education (which has also become “of merit”) had already signalled a change in educational culture in the country, because meritocracy and leadership are two sides of the same coin: a leader is different from the old “manager” or “head of office”, also because they deserve the following of their “employees” (translating to “dipendenti” as in “dependents” in Italian - the tr.), who have become “followers” (watch out for the language of social media on this).
But if schools begin to distinguish and separate students into leaders and followers, they undermine one of the pillars of the education of children and young people at its foundations: the reduction of natural and social inequalities in the classroom to create the common citizenship essential to any social pact. At school, young people should learn to be the companions of all the others, because civil fraternity begins in the classroom. Some mechanisms already exist to differentiate scholastic “merits”; these are called evaluations and grades, and everyone in the classroom knows who are the best students and those who are not so good or who are better at other subjects. If, on the other hand, to these inevitable inequalities of talents and opportunities we start adding the leadership skills that only a few would have, inequalities will grow more and more until they destroy civil coexistence.
The most deleterious aspect of this business ideology-religion is its presenting itself as harmless, and therefore being accepted without any resistance by teachers and families. A renewed focus/attention should be paid by all on what is happening in the world of schools.
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    [text] => 
If schools begin to differentiate students as leaders and followers, they undermine one of the pillars of education: the reduction of natural and social inequalities in the classroom to create the common citizenship essential to any social pact.
by Luigino Bruni
published in Messaggero di Sant'Antonio on 04/05/2024
Leadership has become a sacred word in the new religion of capitalism. It is invoked everywhere. Even church environments are captivated by it, where one encounters courses on the leadership of Jesus, St Benedict and even St Francis. Despite the fact that the founder of Christianity said: ‘Neither be ye called masters [that is, leaders], for one is your master, the Christ’ (Mt 23:10), and then built the whole of Christian humanism around the concept of following, which is the exact opposite of leadership. And yet, although the adjectives have been multiplying (inclusive, kind, communitarian...), the noun, leadership, is never questioned.

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    [title] => Let us listen to the cry of the farmers
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We, together, must find a new relationship with the land. We have been using it to extract our resources, without realising that it needed reciprocity from us. Let us listen to the cry of the farmers, and let us all change our lifestyles rapidly.
by Luigino Bruni
published in Messaggero di Sant'Antonio on 06/03/2024
Farmers’ protests with their tractors can tell us many things, not all of which are always emphasised in the public debate. We have underestimated the conflictual dimension of the ecological transition. Also, the many damages we have done towards the planet and the earth over the last century do not disappear by themselves. They require a lot of work, commitment, cost and they sometimes generate new conflicts. New ‘class struggles’ are emerging that are different from those of yesterday, no less important and worrying. Land has always been underrated by economics and politics. Ever since modern economics began to think of itself as a science around the 17th and 18th centuries, it has never thought that the plant world or the biological world could offer it tools and categories to think about economic interactions. Then, at the end of the nineteenth century, the earth went completely off the scene, generating an eclipse of the earth in economic science that lasted until a few years ago, when the explosion of the global environmental crisis brought it to a traumatic end. Thus we have created an economic theory and practice that are incapable of seeing the earth and its needs, and we have deteriorated it.
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Therefore, the general distraction of economics and politics towards the earth has ancient and deep roots. The Catholic Church, on the other hand, showed great concern for the land and farmers in past centuries. Benedict XIII, Vincenzo Maria Orsini (1649-1730), from Gravina di Puglia, was called ‘God's farmer’ because of his tireless work in promoting the so-called ‘monti frumentari’, that were actual grain banks where the “currency” was wheat: loans were taken and later returned in wheat. In 1861, in southern Italy and the Islands alone, there were more than a thousand ‘monti frumentari’ (over three hundred of them in Sardinia), founded first by the Capuchin friars and then by many bishops. It was a true civil and economic heritage that, however, was also dispersed by the wrong choices of the new unitary government. In those difficult centuries of the Counter-Reformation, the Church was able to understand where the real needs of the country people lay, and it did some innovative works.
It is striking that in our age, this recent conflict of the farmers has emerged between the needs of a wounded land and those who live off the fruits of the same land. The land has been deteriorated and impoverished by our predatory relationship with it. This impoverishment has made life harder for peasants and farmers who had only contributed a small part to the damage, which was mainly caused by industry and mass consumption. But today it is precisely the farmers who cultivate this ruined land who are called upon to change their production techniques (at their own expense) so as not to continue impoverishing the already exhausted land. And here is a paradoxical conflict between yesterday's victims and tomorrow's potential perpetrators, the custodians of the earth who feel they are being treated like its murderers. And they won't take it. And we understand them. We, all of us together, must find a new relationship with the earth. We have been using it to extract our resources, without realising that it needed reciprocity from us. We have not been custodians, we have been predators. Let us listen to the cry of the farmers, and let us all change our lifestyles quickly.

Credits foto: © Giuliano Dinon / Archivio MSA
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We, together, must find a new relationship with the land. We have been using it to extract our resources, without realising that it needed reciprocity from us. Let us listen to the cry of the farmers, and let us all change our lifestyles rapidly.
by Luigino Bruni
published in Messaggero di Sant'Antonio on 06/03/2024
Farmers’ protests with their tractors can tell us many things, not all of which are always emphasised in the public debate. We have underestimated the conflictual dimension of the ecological transition. Also, the many damages we have done towards the planet and the earth over the last century do not disappear by themselves. They require a lot of work, commitment, cost and they sometimes generate new conflicts. New ‘class struggles’ are emerging that are different from those of yesterday, no less important and worrying. Land has always been underrated by economics and politics. Ever since modern economics began to think of itself as a science around the 17th and 18th centuries, it has never thought that the plant world or the biological world could offer it tools and categories to think about economic interactions. Then, at the end of the nineteenth century, the earth went completely off the scene, generating an eclipse of the earth in economic science that lasted until a few years ago, when the explosion of the global environmental crisis brought it to a traumatic end. Thus we have created an economic theory and practice that are incapable of seeing the earth and its needs, and we have deteriorated it.
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    [title] => Speculation and passive income, a social evil
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Honest and civilised entrepreneurs are suffering today because they are mistaken for speculators, as too many entrepreneurs have, sometimes unwillingly, turned into speculators, devoured by the passive income syndrome. It is time to start seeing it, and calling it out.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 04/01/2024
The economy has always been the result of a tension, or conflict, between profits (active income - the tr.) and passive income, i.e. between those who have to produce new income in the present time in order to earn, and those who earn today from the wealth accumulated yesterday and by past generations. Entrepreneurs live on profits, speculators on passive income. The radical criticism of usury that we find in the Bible and the Gospel (of Luke) has its root in a deep aversion to passive income. In an essentially static world as the ancient one was, usury is in fact a form of passive income, i.e. an income that arises from the mere fact of holding power over a fundamental medium (money). There is no work behind usury, only power and privilege. The criticism of usury went through the entire Middle Ages and the Counter-Reformation, because it was linked to the Church's criticism of passive income, even though the ecclesiastics themselves were part of the profiting class; one of the many contradictions of history, and also one of the reasons for the Church's ineffective fight against usury, a fight that coexisted with privileges, even political ones, granted to the bankers-usurers of the popes.

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The tension between passive and active income is a fundamental axis for understanding our society, too. Marxist criticism shifted the social critique to the capitalist-worker conflict, and explained much about industrial society. But with the post-industrial economy, and the diminishing importance of the large factory, we have returned to the old fundamental conflict between passive and active income, i.e. between incomers and entrepreneurs. Today, those who still think that the fundamental conflict of our capitalism is the one between entrepreneurs and workers miss the target, because they forget that the real and great conflict is the one between passive income and all other forms of income (including workers' wages). The growth of passive income is squeezing down both entrepreneurs' profits and workers' wages: “Then comes another sub-distinction of social classes, modelled on the distinction of capital into productive and unproductive: that of the capitalist producers, exclusively devoted to industry, and that of the unproductive, the bankers who do not increase social wealth but speculate on values, forming their income by extracting from the income of others” (A. Loria, The Economic Synthesis, 1910, p. 211 – Italian edition).
But where does the conflict between passive and active income express itself today? In many places. The first one that comes to mind is big speculative finance, the big investment funds that are taking over from entrepreneurs in the ownership and control of their companies, sold, in the difficult years we have lived through, to the irresistible offers of anonymous, faceless and often soulless funds. Taxation reinforces the dictatorship of passive income, because taxes set by politics on passive income are too low compared to those on labour. Today, a new and undervalued form of passive income is consulting. Indeed, consulting by large global corporations is a tax on entrepreneurs, because the strong dependency (or addiction) artfully created in recent years (the autonomy of enterprises has now become almost nil), means that a large part of the profits end up in the various forms of consulting that are presented as essential and necessary. And as with all forms of addiction, they require that the dose be increased by the day. Honest and civilised entrepreneurs are suffering today because they are mistaken for speculators, as too many entrepreneurs have, sometimes unwillingly, turned into speculators, devoured by the passive income syndrome. It is time to start seeing it, and calling it out.
Credits foto: © Giuliano Dinon / Archivio MSA
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Honest and civilised entrepreneurs are suffering today because they are mistaken for speculators, as too many entrepreneurs have, sometimes unwillingly, turned into speculators, devoured by the passive income syndrome. It is time to start seeing it, and calling it out.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 04/01/2024
The economy has always been the result of a tension, or conflict, between profits (active income - the tr.) and passive income, i.e. between those who have to produce new income in the present time in order to earn, and those who earn today from the wealth accumulated yesterday and by past generations. Entrepreneurs live on profits, speculators on passive income. The radical criticism of usury that we find in the Bible and the Gospel (of Luke) has its root in a deep aversion to passive income. In an essentially static world as the ancient one was, usury is in fact a form of passive income, i.e. an income that arises from the mere fact of holding power over a fundamental medium (money). There is no work behind usury, only power and privilege. The criticism of usury went through the entire Middle Ages and the Counter-Reformation, because it was linked to the Church's criticism of passive income, even though the ecclesiastics themselves were part of the profiting class; one of the many contradictions of history, and also one of the reasons for the Church's ineffective fight against usury, a fight that coexisted with privileges, even political ones, granted to the bankers-usurers of the popes.

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    [title] => The women and men of the threshold
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Just concluded the other day, this synod was the ‘Synod of Already’, and not the ‘Synod of Not Yet’, a ‘not yet’ that in the life of the spirit is always essential, but especially when one world is ending and we do not yet see another.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 09/11/2023
The current Synod is one of the most beautiful novelties of Francis' pontificate, the fruit of his ability to grasp the signs of the times. The way it has been prepared and the way it is unfolding is clearly a blessing for the Church (and not only the Catholic Church). There is reason to rejoice, and from many points of view. Not least because of the new presence of lay people and women that makes this church assembly a truly historical event. Let me just make two small comments to this beautiful page that is being written. They concern the nature and skills of the delegates. Indeed, if one scrolls through the list of participants, along with the satisfaction felt over the rich composition and charismatic biodiversity, one is also struck by the absence of certain components. It is always easy to look at a reality and search for what is missing, because there is no human reality in which something is not missing. So this exercise of mine must be taken as such, with all its limitations.

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The Church, and not only the Catholic Church, is in the midst of a great process of change, one of the greatest and most radical changes in its history, which can be compared to that which followed the collapse of the Roman Empire (5th century), that is, the Church in the time of Augustine and Benedict, when a secular world was collapsing without another one having been born. Today, a world - Christianitas - is going down, and there is no other world for the churches in sight. We are in for a long Holy Saturday. The Second Vatican Council was an extraordinary event, but, as Dossetti said, one problem with that providential assembly was to conceive itself still within the era of Christianitas, that is, not to understand collectively that a long history was coming to an end, even though the churches were still full. Those full churches were a ‘curse of abundance’, because that sense of richness prevented the Council Fathers from grasping the emptiness that was smouldering under the ashes.
With the onset of the 21st century, we can no longer think of the Church, faith and religion as we did in the 20th century. The Church, in some countries, still has a vitality of its own and the churches are not completely empty, but we must be very careful that this ‘half-empty’ (and not totally empty) state does not play the role that the full churches did during the Council years. And to understand the signs of the times in a world with almost emptied temples, it is not enough to have theologians, bishops, nuns, priests, consecrated persons, who are the majority of delegates. We need entrepreneurs, blue collar workers, teachers, social workers, scientists, artists, poets: those who are living this massive dark night of Christian life from a perspective ‘outside’ the institutional Church. These characters are the main sentinels of the dawn that may come. And there is a particular need for real young people, under 30, who are, it seems to me, the other great absentees from the Synod. Because in every great expectation, there hides the expectation of a child, of the new inhabitant of the world that is being born. From Samuel to Jeremiah, the biblical prophets were all young when they began their vocation.
What is taking place is the ‘Synod of Already’, the assembly that photographs the Church today; it is not the ‘Synod of Not Yet’, a not yet that in the life of the spirit is always essential, but especially when one world is ending and we do not yet see another. When there is a need for the eyes of the sentinel, of those who stand on the walls and speak of what is outside to those who are inside, and of what is inside to those outside. The women and men of the threshold. It is on the threshold, on the border places that a resurrection is already taking place.
Credits foto: © Giuliano Dinon / Archivio MSA
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Just concluded the other day, this synod was the ‘Synod of Already’, and not the ‘Synod of Not Yet’, a ‘not yet’ that in the life of the spirit is always essential, but especially when one world is ending and we do not yet see another.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 09/11/2023
The current Synod is one of the most beautiful novelties of Francis' pontificate, the fruit of his ability to grasp the signs of the times. The way it has been prepared and the way it is unfolding is clearly a blessing for the Church (and not only the Catholic Church). There is reason to rejoice, and from many points of view. Not least because of the new presence of lay people and women that makes this church assembly a truly historical event. Let me just make two small comments to this beautiful page that is being written. They concern the nature and skills of the delegates. Indeed, if one scrolls through the list of participants, along with the satisfaction felt over the rich composition and charismatic biodiversity, one is also struck by the absence of certain components. It is always easy to look at a reality and search for what is missing, because there is no human reality in which something is not missing. So this exercise of mine must be taken as such, with all its limitations.

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The first rule of every economy is the balance between income and expenditure. Good economy starts with income and adjusts expenditure based on it. It is a pity that this is not the case in our country lately...
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 07/09/2023
One day, while surfing TV channels, in search of something interesting, I came across a programme about large Italian hotels. A group of people went to be hosted in these luxury hotels and then made an assessment of the various services offered in them. What struck me in this programme was the total absence of the dimension of the so-called ‘budget constraint’: the evaluators ordered dinners, various services, without ever worrying about their price, as if they lived in a world in which the cost of a service or a commodity was not an important element in choosing. Ordinary families watch these programmes, and then come across the advertisements for easy loans, starring (unfortunately) a nice face from our TV drama series – in the end, it is not that difficult to put the pieces together. That is, to think that the life displayed in those programmes that consists of holidays in stellar hotels in a world with no family budget constraints becomes possible and easy thanks to easy loans from nice people and friendly financial institutions that are only there to serve our happiness.
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Too bad that the reality and data about our country look very different. Along with the boom of luxury holidays of the lower and middle classes, the use of usury, gambling, and thus the poverty associated with these irresponsible dreams pushed by the media system are in constant growth, out of control. The first rule of every economy (which means, let us not forget, ‘housekeeping’) is the balance between income and expenditure. Good economy starts with income and adjusts expenditure based on it. The consumerist humanism of our time, which is more and more like a religion, reverses this order. It starts with the desires for goods and activities, hence the expenditure, and then points us to the means of procuring the income, without telling us, irresponsibly, that the income in debt is just more expenditure postponed in time. So we cover expenditure with other expenditure, in naive mechanisms that lead to economic crises (not infrequently) of whole families.
Our entire post-capitalist world is based on a mismanagement of desires. A perpetual and limitless adolescence, built on the pleasure principle (of Sigmund Freud), without ever reaching the reality principle, a reality that would reveal something extremely important, perhaps decisive for the future of our time. We know from psychology (Jacques Lacan) and, above all, from life that the satisfaction of desires is not the decisive operation for the most important and profound types of joy in life. Because our highest desire is desiring a desire that desires us, it is a meeting of reciprocity of desires, which only comes about when our desire invests people, who can in turn desire and desire us.
That is why religious desire is the mother of all desires: desiring a God who desires us. And when we desire someone who desires us, happiness does not consist in fulfilment but in remaining in a perpetual unfulfillment that increases the reciprocity of desires - a person who fulfils this desire would be a commodity, we know that. The people we love change our desires, we change theirs, and life becomes a continuous process of discovery. Our promised land is relational goods, not commodities. Capitalism knows this, it does not know how to sell relational goods and so it does everything to simulate them, selling us goods that resemble relationships. As long as we are aware of this bluff we will still be free: “I implore you God, my dreamer, do not stop dreaming of me” (Jorge Luis Borges).
Credits photo: © Giuliano Dinon / MSA Archive
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The first rule of every economy is the balance between income and expenditure. Good economy starts with income and adjusts expenditure based on it. It is a pity that this is not the case in our country lately...
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 07/09/2023
One day, while surfing TV channels, in search of something interesting, I came across a programme about large Italian hotels. A group of people went to be hosted in these luxury hotels and then made an assessment of the various services offered in them. What struck me in this programme was the total absence of the dimension of the so-called ‘budget constraint’: the evaluators ordered dinners, various services, without ever worrying about their price, as if they lived in a world in which the cost of a service or a commodity was not an important element in choosing. Ordinary families watch these programmes, and then come across the advertisements for easy loans, starring (unfortunately) a nice face from our TV drama series – in the end, it is not that difficult to put the pieces together. That is, to think that the life displayed in those programmes that consists of holidays in stellar hotels in a world with no family budget constraints becomes possible and easy thanks to easy loans from nice people and friendly financial institutions that are only there to serve our happiness.
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