I play on this occasion of the presentation made at the Congress of Catholics and Public Life, CEU, November 20, 2010.
(On the subject of this entry, see also http://gzanotti.blogspot.com/2010/01/el-drama-de-haiti-en-un-mundo-cerrado.html).
"... the international crisis of 2008 the U.S. has been involved in an almost massive nationalization of capital markets, when the Federal Reserve itself and causes that caused the crisis (1), and have worsened in Latin America before and after the crisis, the so-called century socialism XXI. Under these circumstances, not just enough to remember the need for investment to decrease poverty, but also the conditions of free market entry, especially in a supposedly globalized world but still closed. We speak of international solidarity focusing our attention on bodies such as IMF and World Bank, but these bodies, working directly with governments, are part of the problem. The issue is the free entry of persons and capital. This corresponds yes, but not consistently say is the only solution to the immigrant Christian sensibility, the refugee, the terrible suffering of millions and millions of displaced people fleeing horrific wars, genocide and inhuman conditions of life. Care these people, do not have to do with social charity? Then we proposed possible and realistic. It is unrealistic to proclaim our love for the immigrant and the same time we close our borders. But the free flow of capital and people is not a self-immolation of the region itself. Free trade is not a zero sum game or not, is a system where each person, giving freely their work to the market, equality before the law and without the privileges of the welfare state, the level of life for all, because any action on the market, under these conditions, is an investment. I come from a country that is practically a desert of approximately 3,700,000 square km. Would not it be an act of true charity that millions of suffering people find refuge in this land? But it remains closed even for its own people, because public opinion in government and the governed believe the economy is a fixed pie of resources that an increase to a decrease for another. But this is not true in a market open to the creativity of investments in equality before the law. Therefore, a great opportunity to combine charity with scarcity, the gift with the market, would say: Come, this is the only step on land and work, without privileges, without subsidies, on equal terms with others. Do not resonate in our ears that "... no is neither Jew nor Greek, neither slave nor free, neither male nor female, for you are all one in Christ Jesus "(2)? Well, would not it be a translation, though debatable, in that spirit to our social order, open borders in a free market? I ask these questions because if we speak of charity, and we want to apply the social order, the laity must be critical of existing structures and courageous in our concrete proposals, though conscious, of course, that nothing that we propose is derived directly from depositum fidei. But our Christian sensibility. Millions and millions of human beings struggling to survive in subhuman conditions in areas destroyed by war and authoritarianism of various species. We know it but it seems that nothing we can do except resort to complicated schemes of international aid through static and appointed bodies that appear to discharge our personal responsibility for falling into new forms of instrumental rationality, while still promoting the ideas of state nation and hatred of foreigners. But no, because there should be foreign. The look the other as other, look the other from the Good Samaritan, implies that the other is primarily a human being that requires our attention on an equal footing. "For the Christian," says Edith Stein-no strangers "(3). However, although the intensity of the love of these words are not can translate into the limitations of human law (4), at least we can do the latter clear the border and clear differences also new marginalization and enslavement that produce a paper with the seal of "alien" placed by the instrumental rationality nation-states. "
Notes:
1) See Austrian business cycle theory, mainly in Mises, L. von: The Theory of Money and Credit (1912), Liberty Fund, 1981, Human Action, (1949), Sopec, Madrid, 1968, chaps. XX and XXXI.
2) Ga 3, 28.
3) Quoted by Theresa Matre Dei Edith Stein in her book, In Search of God, the Divine Word, Pamplona, 1994, p. 224.
4) We refer to these words of St. Thomas. " . . human law provides for a multitude of men, in which most men are not perfect in virtue. And so, human law does not prohibit all vices, from which a virtuous man abstains, but prohibits only the most serious of which is more likely to abstain from most men, especially those things that are for the injury of others, without which no society ban could be retained, such as homicides, robberies, and other similar services. "
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