A Águia, órgão do Movimento da Renascença Portuguesa, foi uma das mais importantes revistas do início do século XX em Portugal. No século XXI, a Nova Águia, órgão do MIL: Movimento Internacional Lusófono, tem sido cada vez mais reconhecida como "a única revista portuguesa de qualidade que, sem se envergonhar nem pedir desculpa, continua a reflectir sobre o pensamento português". 
Sede Editorial: Zéfiro - Edições e Actividades Culturais, Apartado 21 (2711-953 Sintra). 
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Donde vimos, para onde vamos...

Donde vimos, para onde vamos...
Ângelo Alves, in "A Corrente Idealistico-gnóstica do pensamento português contemporâneo".

Manuel Ferreira Patrício, in "A Vida como Projecto. Na senda de Ortega e Gasset".

Onde temos ido: Mapiáguio (locais de lançamentos da NOVA ÁGUIA)

Albufeira, Alcáçovas, Alcochete, Alcoutim, Alhos Vedros, Aljezur, Aljustrel, Allariz (Galiza), Almada, Almodôvar, Alverca, Amadora, Amarante, Angra do Heroísmo, Arraiolos, Assomada (Cabo Verde), Aveiro, Azeitão, Baía (Brasil), Bairro Português de Malaca (Malásia), Barcelos, Batalha, Beja, Belmonte, Belo Horizonte (Brasil), Bissau (Guiné), Bombarral, Braga, Bragança, Brasília (Brasil), Cacém, Caldas da Rainha, Caneças, Campinas (Brasil), Carnide, Cascais, Castro Marim, Castro Verde, Chaves, Cidade Velha (Cabo Verde), Coimbra, Coruche, Díli (Timor), Elvas, Ericeira, Espinho, Estremoz, Évora, Faial, Famalicão, Faro, Felgueiras, Figueira da Foz, Freixo de Espada à Cinta, Fortaleza (Brasil), Guarda, Guimarães, Idanha-a-Nova, João Pessoa (Brasil), Juiz de Fora (Brasil), Lagoa, Lagos, Leiria, Lisboa, Loulé, Loures, Luanda (Angola), Mafra, Mangualde, Marco de Canavezes, Mem Martins, Messines, Mindelo (Cabo Verde), Mira, Mirandela, Montargil, Montijo, Murtosa, Nazaré, Nova Iorque (EUA), Odivelas, Oeiras, Olhão, Ourense (Galiza), Ovar, Pangim (Goa), Pinhel, Pisa (Itália), Ponte de Sor, Pontevedra (Galiza), Portalegre, Portimão, Porto, Praia (Cabo Verde), Queluz, Recife (Brasil), Redondo, Régua, Rio de Janeiro (Brasil), Rio Maior, Sabugal, Sacavém, Sagres, Santarém, Santiago de Compostela (Galiza), São Brás de Alportel, São João da Madeira, São João d’El Rei (Brasil), São Paulo (Brasil), Seixal, Sesimbra, Setúbal, Silves, Sintra, Tavira, Teresina (Brasil), Tomar, Torres Novas, Torres Vedras, Trofa, Turim (Itália), Viana do Castelo, Vigo (Galiza), Vila do Bispo, Vila Meã, Vila Nova de Cerveira, Vila Nova de Foz Côa, Vila Nova de São Bento, Vila Real, Vila Real de Santo António e Vila Viçosa.

terça-feira, 3 de março de 2009

Resposta ao Clavis e ao Casimiro Ceivaes sobre a crise economica

Este artigo e de um grande economista Brasileiro. Pena a versao em Portugues ainda nao estar publicada. Nao tive tempo de traduzir para Portugues por motivos de forca maior. Se esperasse ate que a traducao do autor estivesse pronta, este artigo perderia actualidade no debate bastante interessante que aqui se formou.

GOING DEEPER INTO A NEW FINANCIAL ARCHITECTURE

Marcos Arruda[1]
March 2, 2009

The argument about the Canadian banking system, presented by Theresa Tedesco,[2] is sound but restricted to the borders of the system of capital. I argue on behalf of a more radical solution to the global financial mayhem.

1. The main issue to tackle is NOT that of how much regulation to introduce in the financial and banking systems - national and international. It is, rather, the goal these systems are designed to serve. If it is private profit, then nothing will really change. If it is economic and social/human development on an environmentally sustainable basis, then we can say a new dawn and a new hope are visible in the horizon.

2. Implications of this, however, are also radical. A profound change in lifestyles is demanded in the Global North. The aim is an economy of enough: limit the growth of material production, decommodify and release the production and exchange of immaterial products! The recession that has settled in the US in recent months would be welcome, if it were not punishing so brutally those who are more vulnerable, working families, the unemployed, the migrants. The inequality of income and wealth is reflected in the inequality of distribution of the costs of the crisis. Less consumption of energy and natural resources, less consumption of superfluous items, simpler and more frugal modes of living, radical reduction of the number of automobiles and CO2 emissions, less production of wastes, less -and more selective- industry, fairly distributed healthier foods, saner cities and rural environments, these should be the goals the banking systems should be serving.

3. For the Global South, economic growth is still desirable, but within the limits posed by Nature and its biomes. Therefore, it should be subject to community and State planning and democratic, participatory management.

4. A new financial architecture demands the recognition that money should no longer be dealt with as a commodity. Money should serve higher purposes: that of being a symbol of human labor, knowledge and creativity, and that of being a means of exchange that gives people purchasing power to care for their needs, and facilitates the socioeconomic interaction between persons, communities and countries. In other words, money and the systems regulating its flows should be legally defined as a public service. The profit motive should give space to the social motive.

5. This implies at least three crucial dimensions of a solidarity-based, integral development paradigm:

a) The State should own and manage the main financial institutions, those which would make money and finance a service to the social economy, and the foundation for investment policies directed to socioeconomic and human development. A country can control its development if, and only if, it controls its money and finance (Keynes). The State would be responsible to manage national finance in a perspective of evening out inequalities and orchestrating the diversity of approaches to local-community development. It would be in a position to maximize the gains of the creative use of the Proportionality principle.

b) The State should acknowledge the right of communities to create and manage their own banks and financial institutions, provided they serve the same public goals, instead of private profit. Financial sovereignty, then, would belong to the people, who would own and manage the institutions that gather most of the savings of their own labor. This would facilitate and stimulate local socioeconomic development, making the best use of the Subsidiarity principle.

c) Finally, the State should acknowledge the right of communities to create their own currencies, with the purpose of increasing local production for local needs and making the new wealth circulate, as much as possible, within the community itself. Enhancing their sovereignty over their own economy, finance and currency would allow them to direct investment to use value products, rather than exchange value products, thus serving needs and wants best while keeping away from the temptation of unlimited economic growth and capital accumulation. It clearly implies, therefore, a new paradigm and legal understanding of property, away from exclusive, private property of productive goods and financial means.[3]

6. In addition, the new financial architecture should be concerned with the fair distribution of wealth and income in the perspective of freeing people's necessary labor time for higher purposes. Public managers should stir tax and fiscal reforms that would reduce social inequalities. Sharing the gains of productivity through progressive tax policy and fair fiscal policy, and also through the establishment of a citizens' basic remuneration, would stimulate socioeconomic development while increasing the levels of well being and happiness for all. 7. New development indicators are a must. The GNP can serve a very limited purpose and is deceiving when integral, and not only economic, development is taken into account. The GNH - Gross National Happiness index - is one of the creative methods that transcends the GNP. It has the power to reorient investment and economic activity towards its ultimate legitimate goals: social and human development, well being and happiness. Taking the human being as the reference and goal of economic development, this index demands a combination of planning and interaction of market forces, provided that the market be constituted by economic agents motivated by public-social motive.

Marcos Arruda - PACS (Politicas Alternativas para o Cone Sul - http://www.pacs.org.br/)
Rio de Janeiro
marruda@pacs.org.br

[1] Economist and educator of PACS – Institute of Alternative Policies for the Southern Cone (Rio de Janeiro), facilitator at the International University for Peace (Unipaz) and the Gaia Education Program, and fellow of the Transnational Institute (Amsterdam).
[2] “The Great Solvent North”, op-ed article in The National Post, Feb. 28, 2009.
[3] Pascal van Griethuysen & Marcos Arruda, 2008, « Penser et pratiquer le developpement autrement : une reflexion economique evolutive sur l'altermondialisme, » unpublished paper.

2 comentários:

Eurico Ribeiro disse...

Completamente de acordo, aliás como é patente no mito de Tântalo: quanto mais lucro se deseja mais ele se afasta de nós!
A mudança para o paradigma de sociedade comercial é muito recente entre nós, mas começa a ser extremamente nefasto, porque o passar-se a viver sob a prerrogativa do negócio (everything is business)o dinheiro, em estreita correspondência com a energia, significa uma regressão, sem nos darmos por isso ao reino animal inferior. Se verificarmos bem, a grande maioria das estratégias e projectos realmente construtivos e elevadores da consciência ao nível das sociedades, são num curto prazo deficitários. Normalmente os que são mais rentáveis e só no curto prazo, são aqueles que mais impactos negativos têm para o meio ambiente e para o próprio Homem.

Já repararam que na nossa língua etimologicamente falando, "negócio" significa negar o ócio ao contrário do inglês (e de muitas outras línguas) em que "business" é um estado de ocupação. Isto significa que nós temos a tendência de viver a vida e de quando em vez precisamos de "negar o ócio" para equilibrar as contas! Para os anglófilos o estar ocupado é um estado permanente e necessário e aliás sem distinções, já que falando mesmo de amor eles estão a falar "of their business".
Este facto de longínquo alcance está quanto a mim enraizado no facto de que as nossas condições de vida permitem o ócio e as festas, ao contrário dos povos do norte que tinham que trabalhar continuadamente para sobreviverem ao inverno...

Eurico Ribeiro disse...

Deixo uma excelente apresentação que explica o fenómeno (resultante) da crise:

http://vimeo.com/3261363

E uma entrevista do Gerald Celente:

http://www.grifo.com.pt/index.php?option=com_content&task=view&id=267&Itemid=1