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Thursday, November 28, 2013

Кремлю собрали чемодан, а папа Франциск выступил против мировой финансовой системы. Будет ли новый крестовый поход против России?

Символический акт с чемоданом на 450 кв. м. перед Кремлем от фирмы, спонсировавшей первого президента СССР,

(Фото из "Чемодан у Кремля поставили незаконно")

наводит на мысли.

Примечательно, что пресс-секретарь президента РФ г-н Песков высказался о чемодане достаточно нейтрально (согласно РИА Новости):

"Кремль не давал распоряжений убрать "чемодан" Louis Vuitton с Красной площади, но проблема с чувством меры там очевидна, сообщил журналистам в среду пресс-секретарь президента Дмитрий Песков.

"Какого-либо письменного распоряжения здесь быть не может… В самом "сундуке" и в благих целях ничего страшного нет, даже наоборот, но то, что проблемы с чувством меры — это очевидно", — сказал он, комментируя ситуацию с павильоном-чемоданом Louis Vuitton на Красной площади".

Один из руководителей LVMH Moët Hennessy - Louis Vuitton S.A. г-н Yves Carcelle является почетным членом New Zealand Order of Merit, который учрежден Елизваетой II.

В это время президент РФ посещает папу Римского. В связи с этим отмечается:

"И хотя "пока не наблюдается сотрудничество между банками России и банками Ватикана" ...",

а также:

"Митрополит Иларион: "Православные и католики – не соперники, а союзники".

Сотрудничество банков это вряд ли.

Одновременно с этим Ватикан публикует Апостольское увещевание его Святейшества Франциска, которое содержит положения против существующей финансовой системы:




52. In our time humanity is experiencing a turning-point in its history, as we can see from the advances being made in so many fields. We can only praise the steps being taken to improve people’s welfare in areas such as health care, education and communications. At the same time we have to remember that the majority of our contemporaries are barely living from day to day, with dire consequences. A number of diseases are spreading. The hearts of many people are gripped by fear and desperation, even in the so-called rich countries. The joy of living frequently fades, lack of respect for others and violence are on the rise, and inequality is increasingly evident. It is a struggle to live and, often, to live with precious little dignity. This epochal change has been set in motion by the enormous qualitative, quantitative, rapid and cumulative advances occuring in the sciences and in technology, and by their instant application in different areas of nature and of life. We are in an age of knowledge and information, which has led to new and often anonymous kinds of power.

No to an economy of exclusion

53. Just as the commandment “Thou shalt not kill” sets a clear limit in order to safeguard the value of human life, today we also have to say “thou shalt not” to an economy of exclusion and inequality. Such an economy kills. How can it be that it is not a news item when an elderly homeless person dies of exposure, but it is news when the stock market loses two points? This is a case of exclusion. Can we continue to stand by when food is thrown away while people are starving? This is a case of inequality. Today everything comes under the laws of competition and the survival of the fittest, where the powerful feed upon the powerless. As a consequence, masses of people find themselves excluded and marginalized: without work, without possibilities, without any means of escape.

Human beings are themselves considered consumer goods to be used and then discarded. We have created a “disposable” culture which is now spreading. It is no longer simply about exploitation and oppression, but something new. Exclusion ultimately has to do with what it means to be a part of the society in which we live; those excluded are no longer society’s underside or its fringes or its disenfranchised – they are no longer even a part of it. The excluded are not the “exploited” but the outcast, the “leftovers”.

54. In this context, some people continue to defend trickle-down theories which assume that economic growth, encouraged by a free market, will inevitably succeed in bringing about greater justice and inclusiveness in the world. This opinion, which has never been confirmed by the facts, expresses a crude and naïve trust in the goodness of those wielding economic power and in the sacralized workings of the prevailing economic system. Meanwhile, the excluded are still waiting. To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalization of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase; and in the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us.

No to the new idolatry of money

55. One cause of this situation is found in our relationship with money, since we calmly accept its dominion over ourselves and our societies. The current financial crisis can make us overlook the fact that it originated in a profound human crisis: the denial of the primacy of the human person! We have created new idols. The worship of the ancient golden calf (cf. Ex 32:1-35) has returned in a new and ruthless guise in the idolatry of money and the dictatorship of an impersonal economy lacking a truly human purpose. The worldwide crisis affecting finance and the economy lays bare their imbalances and, above all, their lack of real concern for human beings; man is reduced to one of his needs alone: consumption.

56. While the earnings of a minority are growing exponentially, so too is the gap separating the majority from the prosperity enjoyed by those happy few. This imbalance is the result of ideologies which defend the absolute autonomy of the marketplace and financial speculation. Consequently, they reject the right of states, charged with vigilance for the common good, to exercise any form of control. A new tyranny is thus born, invisible and often virtual, which unilaterally and relentlessly imposes its own laws and rules. Debt and the accumulation of interest also make it difficult for countries to realize the potential of their own economies and keep citizens from enjoying their real purchasing power. To all this we can add widespread corruption and self-serving tax evasion, which have taken on worldwide dimensions. The thirst for power and possessions knows no limits. In this system, which tends to devour everything which stands in the way of increased profits, whatever is fragile, like the environment, is defenseless before the interests of a deified market, which become the only rule.

No to a financial system which rules rather than serves

57. Behind this attitude lurks a rejection of ethics and a rejection of God. Ethics has come to be viewed with a certain scornful derision. It is seen as counterproductive, too human, because it makes money and power relative. It is felt to be a threat, since it condemns the manipulation and debasement of the person. In effect, ethics leads to a God who calls for a committed response which is outside of the categories of the marketplace. When these latter are absolutized, God can only be seen as uncontrollable, unmanageable, even dangerous, since he calls human beings to their full realization and to freedom from all forms of enslavement. Ethics – a non-ideological ethics – would make it possible to bring about balance and a more humane social order. With this in mind, I encourage financial experts and political leaders to ponder the words of one of the sages of antiquity: “Not to share one’s wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs”.[55]

58. A financial reform open to such ethical considerations would require a vigorous change of approach on the part of political leaders. I urge them to face this challenge with determination and an eye to the future, while not ignoring, of course, the specifics of each case. Money must serve, not rule! The Pope loves everyone, rich and poor alike, but he is obliged in the name of Christ to remind all that the rich must help, respect and promote the poor. I exhort you to generous solidarity and a return of economics and finance to an ethical approach which favours human beings."

Вспоминаются мои заметки:

- February 11, 2013 "Отставка Папы Бенедикта XVI и методологический вопрос августинцам", где писал:

"В связи с этими событиями актуализируется в наш развращенный век методологический вопрос к августинцам - прав ли был философ Шпет в части проблем герменевтики (см. "Блаженный Августин и функции денег")?";

- March 26, 2013 "Помочь Америке с Европой "купить" Кипр?", где писал:

"Быстро события развиваются. Неужто английская политическая экономия потерпит крах именно в Риме?

А в России все будет решаться методом "купить" да за чужие деньги?"

Еще совпадение:

"Крушение поезда "Невский экспресс" ... Произошло 27 ноября 2009 года в 21 час 30 минут по московскому времени на 285 км (перегон Угловка — Алёшинка, на границе Тверской и Новгородской областей) линии Санкт-Петербург — Москва, недалеко от деревни Лыкошино."

Представим себе ситуацию, что Москва стала бы к настоящему времени новым мировым финансовым центром:

"МФЦ — ядро российской финансовой системы и неотъемлемая часть глобального процесса взаимодействия инвесторов и организаций, нуждающихся в привлечении капитала".

и туда переехал бы "печатный станок" мировой кредитной валюты. Было бы тогда увещевание папы моральным основанием нового крестового похода против России как прибежища основного инструмента экономики - ссудного процента, которая убивает ("Such an economy kills") и владеющей такими ресурсами?

Английская политическая экономия процента будет пересмотрена, но вот в России и в мире будет применена новая английская политическая экономия без процента или все же русская?

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