LAS elecciones presidencialesaustriacas tendrán previsiblemente que ser anuladas ante la certezade masivas irregularidades en elrecuento del voto por correo. Sinprejuzgar la decisión del altotribunal, en la primera sesión dela vista por la denuncia presentada por el partido derechista FPÖ quedó ayer claro que en muchoscolegios electorales se abrieron lossobres la noche anterior y no a lasnueve de la mañana como prevéla ley electoral. En algunos se llegóa contar los votos por correo ya eldía de las elecciones. Conviene recordar que fue el voto por correoel que dio la victoria al candidatode los Verdes, Alexander van derBellen, por delante del candidatodel FPÖ, Norbert Hofer. La diferencia final de votos fue de tan solo 31.026. En ningún caso se ha denunciado ni indicación de falsificación omanipulación del sentido del voto.Pero es difícil ya que Van der Bellen pueda jurar el cargo en ceremonia prevista para el próximo 8de julio.Pues ya ven, no era una pataleta de los «neonazis» que no saben perder y que poco menos quequieren convertir con Norbert Hofer a Austria en una Hitlerlandia,según la ridícula y primitiva caricatura que impone esa verdad revelada de la socialdemocracia, eseconsenso de la ideología de la bondad oficial. Quizás no recuerdenya la sorna y el desprecio de losmedios austriacos y europeos porque «los ultras» pretendían unarevisión del recuento. Estos días seve un nuevo despliegue del afánjusticiero del consenso socialdemócrata europeo con el Brexit.Los británicos que, por mil razones, crean que su futuro será mejor fuera de la UE son una especieultrainsular parecida al FPÖ austriaco, fascistas primitivos contralos que todo está permitido. Todovale en toda Europa la opiniónque no cuadra con lo que opinanlos partidos tradicionales, la Comisión Europea y las élites en los periódicos biempensantes. Con la excusa de la lucha contra el «populismo» se proclama censurablecualquier verdad inoportuna.Quien se atreva a decir que pagacada vez más impuestos porque elEstado permite unas bolsas de beneficencia que aumentan sin control es un nazi. Quien reconoce encualquier rincón de Europa queno quiere una sociedad multicultural en la que las leyes y la constitución, la igualdad de las mujeresy el respeto a los cristianos solotengan vigencia en ciertos barrioses un ultra terrible. Quien vivía enun pueblo pacífico alemán haceun año y hoy sus hijas no puedensalir de una casa que vale la tercera parte, porque tienen enfrenteun refugio con 300 hombres musulmanes, no tiene derecho ni a lamentarse si no quiere ser tachadode hitleriano. Fachas. Como quienes han pedido siempre inútilmente que en España se aplicaranlas leyes para imponer la igualdadentre españoles y la vigencia de laConstitución en todo su territorio.Fachas crispadores. Quien quieratener opinión propia y exija elcumplimiento de las leyes para todos es un excéntrico a combatir.Solo hay un populismo que disfruta de la tolerancia infinita de la socialdemocracia, el de extrema izquierda. Todo lo implacable e inquisitorial que es con quienes recuerdan soberanía, leyes y propiedad, es suave, apaciguadora ymansa con los enemigos de la libertad y las leyes. Así, en Madridlos neocomunistas de Podemosdespliegan sus pancartas sin recato ni control. Y amenazan a cualquiera que se lo haga notar. Ellosse saben ya por encima de la ley. Ylo hacen notar a todos. Pero losmalos son los fachas. Asúmanlo. Sitienen opinión propia, cállenla.Pero si son de los que no quieren opueden, pierdan el miedo a ser llamados facha. Es la única formaaquí de ser libre.
"How can I know what I think until I read what I write?" – Henry James
martes, 21 de junio de 2016
Austria: otro paso hacia el precipicio
lunes, 20 de junio de 2016
El Brexit como advertencia
More important, however, is the sad reality of the E.U. that Britain might leave.
The so-called European project began more than 60 years ago, and for many years it was a tremendous force for good. It didn’t only promote trade and help economic growth; it was also a bulwark of peace and democracy in a continent with a terrible history.
But today’s E.U. is the land of the euro, a major mistake compounded by Germany’s insistence on turning the crisis the single currency wrought into a morality play of sins (by other people, of course) that must be paid for with crippling budget cuts. Britain had the good sense to keep its pound, but it’s not insulated from other problems of European overreach, notably the establishment of free migration without a shared government.
You can argue that the problems caused by, say, Romanians using the National Health Service are exaggerated, and that the benefits of immigration greatly outweigh these costs. But that’s a hard argument to make to a public frustrated by cuts in public services — especially when the credibility of pro-E.U. experts is so low.
For that is the most frustrating thing about the E.U.: Nobody ever seems to acknowledge or learn from mistakes. If there’s any soul-searching in Brussels or Berlin about Europe’s terrible economic performance since 2008, it’s very hard to find. And I feel some sympathy with Britons who just don’t want to be tied to a system that offers so little accountability, even if leaving is economically costly.
The question, however, is whether a British vote to leave would make anything better. It could serve as a salutary shock that finally jolts European elites out of their complacency and leads to reform. But I fear that it would actually make things worse. The E.U.’s failures have produced a frightening rise in reactionary, racist nationalism — but Brexit would, all too probably, empower those forces even more, both in Britain and all across the Continent.
Obviously I could be wrong about these political consequences. But it’s also possible that my despair over European reform is exaggerated. And here’s the thing: As Oxford’s Simon Wren-Lewis points out, Britain will still have the option to leave the E.U. someday if it votes Remain now, but Leave will be effectively irreversible. You have to be really, really sure that Europe is unfixable to support Brexit.
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So I’d vote Remain. There would be no joy in that vote. But a choice must be made, and that’s where I’d come down.
Politics was, for Keynes, a branch of practical ethics: it was the science of how governments should behave. The purpose of government was not to bring about states of affairs ‘good intrinsically and in isolation’, but to facilitate the pursuit of such goods by members of the community. The presumption was that the more prosperous and contented a community is, and the fairer its social arrangements, the better will be the states of mind of the inhabitants. Politics should be so arranged as not to distract people unduly, and certainly not continuously, from the cultivation of good states of mind. (R. Skidelsky, "The return of de Master""
domingo, 19 de junio de 2016
Keynes y Burke. Política, Ética y Bienestar
Politics was, for Keynes, a branch of practical ethics: it was the science of how governments should behave. The purpose of government was not to bring about states of affairs ‘good intrinsically and in isolation’, but to facilitate the pursuit of such goods by members of the community. The presumption was that the more prosperous and contented a community is, and the fairer its social arrangements, the better will be the states of mind of the inhabitants. Politics should be so arranged as not to distract people unduly, and certainly not continuously, from the cultivation of good states of mind.Ignoring the claims of Hume, the undergraduate Keynes commended Burke as the first utilitarian political philosopher –the first to espouse consistently the ‘greatest-happiness’ principle. But he emphasized that Burke regarded this as a political, and not an ethical, principle, and he agreed with Burke on this point. The object of politics is social contentment. Keynes emphasizes such goods as ‘physical calm’, ‘material comfort’ and ‘intellectual freedom’. Throughout his life he was personally affected by what he called ‘bad states of nerves’ produced by disturbing public events. His political goods were thus designed to minimize the occurrence of such disturbances. He writes that ‘the government which sets the happiness of the governed before it will serve a good purpose, whatever the ethical theory from which it draws its inspiration.’In Burke’s thought, expediency takes precedence over ‘abstract right’. Keynes quoted with admiration Burke’s stand against the coercion of the American colonies: ‘The question with me’, Burke had said, ‘is not whether you have a right to render your people miserable, but whether it is not your interest to make them happy. It is not what a lawyer tells me I may do, but what humanity, reason, and justice tells me I ought to do.’This position, in Keynes’s view, put Burke into the ranks of the ‘very great’. Prudence in face of the unknown is the key to Keynes’s philosophy of statesmanship. It insulated him from the extremism of the revolutionaries who were prepared to wade through blood to attain utopias. Less obviously, it protected him against the extremism of the reactionaries who were prepared to risk revolution rather than make timely concessions. It set him on his collision course with the Ricardian school, with their indifference to the ‘short-run’ consequences of their laissez-faire policies. Societies, Keynes would have said, can tolerate only a moderate amount of social damage before they turn sour. His own lifetime amply proved the truth of this proposition. He was the philosopher of an embattled, not triumphant, liberalism. The undergraduate Keynes criticized Burke not for his ‘method’, which he regarded as correct, but for his assumption that the best results are to be had, on the whole, from sticking to tradition, even if this is based on prejudice. This was the classical liberal criticism of conservatism. To maintain social peace, Burke was willing to leave prejudice undisturbed, thereby sacrificing truth and rationality to expediency. The nearest he came to forsaking his own maxim was when he protested passionately against the violence of the French Revolution. For on this occasion, wrote Keynes, ‘he maintained that the best possible course for a rational man was to expound the truth and take his chance on the event.’ What Keynes was arguing against Burke (and in the spirit of Mill) was that, ‘whatever the immediate consequences of a new truth may be, there is a high probability that truth will in the long run lead to better results than falsehood.’ The politics of lying, as Keynes would later say of Lloyd George, was self-defeating even in its own terms. Keynes had in his sights the windy trash politicians shout when rousing their peoples for violence and war. ‘Rocking the boat’ in such circumstances was not a vice but a duty. Truth-telling was thus an important element in Keynes’s philosophy of practice. His commitment to it is the most important example of long-run perspectives in his thinking. And Keynes displayed a number of these Burkean moments of truth-telling in his own life, notably in his eloquent and devastating attack on the Treaty of Versailles in his The Economic Consequences of the Peace (1919).Keynes was not the most ‘collegiate’ of men. He believed one had a duty to use one’s intelligence to speak out against falsehood and self-deception...... If Burke’s mistrust of reason pushed Keynes away from political conservatism, another set of arguments in Burke, concerning property rights, pushed him away from socialism. Burke defended property rights on two grounds. First, redistribution of wealth would make no real difference to the poor, since they greatly outnumbered the rich. But, in addition, it would ‘considerably reduce in numbers those who could enjoy the undoubted benefits of wealth and who would confer on the state the [cultural] advantages which the presence of wealthy citizens always brings’. Keynes felt that this double argument ‘undoubtedly carried very great weight: in certain types of communities it is overwhelming, and it must always be one of the most powerful rejoinders to any scheme which has equalization as its ultimate aim’. However, Burke carried his defence of existing property rights to extremes which conflicted with his own principle of expediency. He was so concerned to defend the ‘outworks’ of the property system that he did not see that this might endanger the ‘central system’ itself. Keynes believed that there could be no absolute sacredness of contract. It was the ‘absolutists of contract’, he would later write ‘who are the parents of Revolution’ –a good Burkean attitude, but one that Burke himself often ignored. Later in life Keynes got involved in an argument with his French friend Marcel Labordere, who objected to the phrase ‘euthanasia of the rentier ’ in the General Theory . The rentier , Labordere pointed out, was useful not only for his propensity to save, but because ‘stable fortunes, the hereditary permanency of families, and sets of families of various social standings are an invisible social asset on which every kind of culture is more or less dependent.’ Keynes replied, ‘I fully agree with this and I wish I had emphasized it in your words. The older I get the more convinced I am that what you say here is true and important. But I must not allow you to make me too conservative.’ Labordere brought Keynes up against the civilizing face of what he called ‘usury’. Keynes just had to live with the tension, rationalizing his animus with the thought that the English dividend-drawing class were insufficiently ready to use their unearned gains to enjoy the good life. In his political philosophy, Keynes married two key elements of Burkean conservatism –contentment and avoidance of risk as the purpose of government –to two key elements of reforming liberalism –a commitment to truth-telling and a belief in the possibility of rational individual judgement. He rejected those elements in Burke which may be called ‘unthinking conservatism’ and those elements in socialism which aimed at building new societies on scientific principles. Keynes offered a sympathetic summing-up of Burke’s legacy:His goods are all in the present –peace and quiet, friendship and affections, family life and those small acts of charity whereby one individual may sometimes help his fellows. He does not think of the race as marching through blood and fire to great and glorious goods in the distant future; there is, for him, no great political millennium to be helped and forwarded by present effort and present sacrifice… This may not be the right attitude of mind. But whether or not the great political ideals which have inspired men in the past are madness and delusion they have provided a more powerful motive force than anything which Burke has to offer… For all his passions and speech-making, it is the academic reasoner and philosopher who offers us these carefully guarded and qualified precepts, not the leader of men. Statesmen must learn wisdom in the school of Burke; if they wish to put it to great and difficult purpose, the essentials of leadership they must seek elsewhere. Keynes was twenty-two when he wrote this essay. The Burkean precept that Keynes took most to heart was the doctrine of prudence. Two examples of how it influenced him must suffice. The first comes from 1937, when Hitler and Mussolini were starting to rampage over Europe, and war seemed the only way of stopping them. This conjuncture finds Keynes writing:It is our duty to prolong peace, hour by hour, day by day, for as long as we can. We do not know what the future will bring, except that it will be quite different from anything we could predict. I have said in another context that… in the long run we are all dead. But I could have said equally well that… in the short run we are still alive. Life and history are made up of short runs. If we are at peace in the short run, that is something. The best we can do is put off disaster, if only in the hope, which is not necessarily a remote one, that something will turn up… Britain should build up its naval strength and wait for the dictators to make mistakes.
¿Por qué de fútbol, por qué de putas? La invasión de la imbecilidad
Mira por dónde, tanta izquierda anti franquista ha venido a poner su huevo en la playa del catolicismo franquista, al que quieren exterminar. Es curioso, ¿no? En fin, yo, como los simios esos, ni veo ni oigo ni hablo. No cero que nunca hayamos sido más imbéciles. Que va a resultar que Franco era menos malo que la democracia, después de todo."El último asunto llegó fulgurante a la mesa y se ha quedado en ella. No sé si es el más relevante ni el más urgente ni el más sencillo de tratarse. Pero es hijo directo de la indignación, y la indignación es la mejor benzina de la máquina del escritor. El asunto es que un futbolista va de putas. Abro el periódico y lo primero que leo, como siempre, es el artículo de tu entrañable amiga Lucía Méndez. Como tú, manifiesta una cierta tendencia a observar la vida con los prismáticos del revés. Y así asegura, vía Bourdieu, vía muerta, que las putas y el fútbol forman parte del capital simbólico de los hombres. Qué gratuita ofensa al fútbol femenino, la verdad. Páginas más allá aparece Pedro Sánchez. No se siente cómodo. El futbolista que fue de putas es un futbolista de la selección española. La selección está jugando un importante campeonato y el seleccionador ha decidido mantenerlo en el puesto, porque le parece el mejor. La incomodidad de Sánchez no es noticia. Vive en ella. Incómodo con su partido. Incómodo con su aliado Rivera. Incómodo con su liado Iglesias. Incómodo con su adversario Rajoy. Y lo más grave, esta incómoda sensación de estar incómodo consigo mismo. Creí haber superado todas las pruebas pero estaba en la contraportada Alberto Garzón, la más genuina criatura de la cultura homomatriarcal, diciendo que los liberales son unos macarras: "Aceptar la prostitución permite la mercantilización del cuerpo. Desde el punto de vista liberal aceptar la prostitución es coherente". Garzón prefiere que el macarra sea el Partido."
La caída del imperio sin rostro humano
But dominating everything is a wider, connected truth: which is that all empires fail. They fail because of over-reach, and because they seek to control people determined to control themselves. The EU is an empire, albeit one not achieved by military conquest; and the signs of its decay have been obvious since long before the current, and insoluable, crisis of the euro. What has happened in Greece – and another instalment of debt repayment is about to destabilise it and the eurozone again – is indicative of why the EU cannot go on like this. Our leaving would not be the cause of that decay and failure; it would merely accelerate it. It should be abundantly clear that there is no point in asking what will become of us if we leave: we shall be quite all right, not least because of the huge trade surplus other EU nations have with us and their urgent need to carry on trading with us. The real question is, what will become of the EU?
Denmark, Sweden and Finland would be the next to seek a way out. Holland will become restless. In France, Marine Le Pen’s Front National will become more militant in its demands for France to leave. French popular support for that policy will ensure Mme Le Pen wins the first round of next year’s presidential election, and does (from Brussels’ point of view) embarrassingly well in the second, in which an establishment candidate will beat her, inheriting an angry and divided nation. Mrs Merkel could be out of her Chancellery by the end of next year; Greece will then be out of the euro, as the bailouts dry up; both Spain and Italy face separatist movements, the former in Catalonia, the latter as the north argues to break away from the south. All over Europe, peoples starved of democratic rights, – and living under an overpriced cartel with high unemployment, low growth and falling real wages – will look at the opportunity the United Kingdom had, and ask for something similar themselves.
sábado, 18 de junio de 2016
Keynes en vivo y en directo
The Eurozone and EU are the new “gold standard” and “gold cage” of today. If he were here today, I’d like to think Keynes would have been pro-Brexit.
There is also an amusing footnote to this 1930s piece of history.
Ludwig von Mises, prize buffoon of the Austrian school, made a prediction about what would happen after the UK abandoned the gold shackle:
“In September 1931, Ursula Hicks (wife of John Hicks) was attending Mises’ seminar in Vienna when England suddenly announced it was going off the gold exchange standard. Mises predicted the British pound would be worthless within a week, which never happened. Thereafter, Mises always expressed deep skepticism about the ability of economists to forecast.” (Skousen 2009: 286, n. 2).Mises’ prediction was falsified. By contrast, Keynes was vindicated in predicting that British trade would benefit from abandoning the gold exchange standard and from the currency depreciation that resulted.
Tonto sin remedio
viernes, 17 de junio de 2016
Krugman y el Brexit
More important, however, is the sad reality of the E.U. that Britain might leave.
The so-called European project began more than 60 years ago, and for many years it was a tremendous force for good. It didn’t only promote trade and help economic growth; it was also a bulwark of peace and democracy in a continent with a terrible history.
But today’s E.U. is the land of the euro, a major mistake compounded by Germany’s insistence on turning the crisis the single currency wrought into a morality play of sins (by other people, of course) that must be paid for with crippling budget cuts. Britain had the good sense to keep its pound, but it’s not insulated from other problems of European overreach, notably the establishment of free migration without a shared government.
You can argue that the problems caused by, say, Romanians using the National Health Service are exaggerated, and that the benefits of immigration greatly outweigh these costs. But that’s a hard argument to make to a public frustrated by cuts in public services — especially when the credibility of pro-E.U. experts is so low.
For that is the most frustrating thing about the E.U.: Nobody ever seems to acknowledge or learn from mistakes. If there’s any soul-searching in Brussels or Berlin about Europe’s terrible economic performance since 2008, it’s very hard to find. And I feel some sympathy with Britons who just don’t want to be tied to a system that offers so little accountability, even if leaving is economically costly.
The question, however, is whether a British vote to leave would make anything better. It could serve as a salutary shock that finally jolts European elites out of their complacency and leads to reform. But I fear that it would actually make things worse. The E.U.’s failures have produced a frightening rise in reactionary, racist nationalism — but Brexit would, all too probably, empower those forces even more, both in Britain and all across the Continent.
Obviously I could be wrong about these political consequences. But it’s also possible that my despair over European reform is exaggerated. And here’s the thing: As Oxford’s Simon Wren-Lewis points out, Britain will still have the option to leave the E.U. someday if it votes Remain now, but Leave will be effectively irreversible. You have to be really, really sure that Europe is unfixable to support Brexit.
Continue reading the main storyAdvertisement
So I’d vote Remain. There would be no joy in that vote. But a choice must be made, and that’s where I’d come down.
A los economistas, de Nietzsche
Desconfío de todos los sistemáticos, e incluso los evito. La voluntad de sistema es una falta de probidad.F. Nietzsche