JOÃO RODRIGUES

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NÃO NOS ACUSEM DE SECTARISMO

A economia moral

de Francisco

A economia moral de Francisco defende que os bens necessários à vida têm de vir da terra, onde pode florescer um igualitarismo que se reflete nas relações fraternas entre pessoas. Os testemunhos e a economia moral do Papa são um excelente antídoto contra os novos rostos do fascismo gerados pelo neoliberalismo.

“𝖱𝖾𝗉𝖺𝗋𝖺𝗂, 𝗊𝗎𝖺𝗇𝖽𝗈 𝖺𝗅𝗀𝗎𝖾́𝗆 𝗍𝖾𝗆 𝖽𝖾 𝗅𝖾𝗏𝖺𝗇𝗍𝖺𝗋 𝗈𝗎 𝖺𝗃𝗎𝖽𝖺𝗋 𝗎𝗆𝖺 𝗉𝖾𝗌𝗌𝗈𝖺 𝖺 𝗅𝖾𝗏𝖺𝗇𝗍𝖺𝗋-𝗌𝖾, 𝗊𝗎𝖾 𝗀𝖾𝗌𝗍𝗈 𝖿𝖺𝗓? 𝖮𝗅𝗁𝖺-𝖺 𝖽𝖾 𝖼𝗂𝗆𝖺 𝗉𝖺𝗋𝖺 𝖻𝖺𝗂𝗑𝗈. 𝖳𝗋𝖺𝗍𝖺-𝗌𝖾 𝖽𝖺 𝗎́𝗇𝗂𝖼𝖺 𝗈𝖼𝖺𝗌𝗂𝖺̃𝗈, 𝖽𝗈 𝗎́𝗇𝗂𝖼𝗈 𝗆𝗈𝗆𝖾𝗇𝗍𝗈 𝖾𝗆 𝗊𝗎𝖾 𝖾́ 𝗅𝗂́𝖼𝗂𝗍𝗈 𝗈𝗅𝗁𝖺𝗋 𝗎𝗆𝖺 𝗉𝖾𝗌𝗌𝗈𝖺 𝖽𝖾 𝖼𝗂𝗆𝖺 𝗉𝖺𝗋𝖺 𝖻𝖺𝗂𝗑𝗈: 𝗊𝗎𝖺𝗇𝖽𝗈 𝗊𝗎𝖾𝗋𝖾𝗆𝗈𝗌 𝖺𝗃𝗎𝖽𝖺́-𝗅𝖺 𝖺 𝗅𝖾𝗏𝖺𝗇𝗍𝖺𝗋-𝗌𝖾.”

𝖮 𝖼𝗈𝗇𝗃𝗎𝗇𝗍𝗈 𝖽𝖺𝗌 𝗂𝗇𝗍𝖾𝗋𝗏𝖾𝗇𝖼̧𝗈̃𝖾𝗌 𝗉𝗎́𝖻𝗅𝗂𝖼𝖺𝗌 𝖽𝗈 𝖯𝖺𝗉𝖺 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈 𝗇𝗈𝗌 𝖽𝗂𝖺𝗌 𝗊𝗎𝖾 𝖾𝗌𝗍𝖾𝗏𝖾 𝖾𝗆 𝖯𝗈𝗋𝗍𝗎𝗀𝖺𝗅 𝗉𝖾𝗋𝖿𝖺𝗓 𝗊𝗎𝖺𝗌𝖾 𝗆𝖾𝗂𝖺 𝖼𝖾𝗇𝗍𝖾𝗇𝖺 𝖽𝖾 𝗉𝖺́𝗀𝗂𝗇𝖺𝗌. 𝖯𝖺𝗋𝖺 𝗅𝖺́ 𝖽𝗈 𝖽𝖾𝗌𝖺𝗍𝖾𝗇𝗍𝗈 𝗆𝖾𝖽𝗂𝖺𝗍𝗂𝗌𝗆𝗈 𝖽𝖺 𝖾𝗇𝗍𝗎𝗌𝗂𝖺𝗌𝗆𝖺𝖽𝖺 𝖩𝗈𝗋𝗇𝖺𝖽𝖺 𝖬𝗎𝗇𝖽𝗂𝖺𝗅 𝖽𝖺 𝖩𝗎𝗏𝖾𝗇𝗍𝗎𝖽𝖾, 𝗏𝖺𝗅𝖾 𝖺 𝗉𝖾𝗇𝖺 𝗅𝖾̂-𝗅𝖺𝗌.

𝖤𝗌𝖼𝗈𝗅𝗁𝗂 𝖾𝗌𝗍𝖾 𝖾𝗑𝖼𝖾𝗋𝗍𝗈 𝗉𝗈𝗋𝗊𝗎𝖾 𝗋𝖾𝖿𝗅𝖾𝗍𝖾 𝗇𝖺 𝗉𝖾𝗋𝖿𝖾𝗂𝖼̧𝖺̃𝗈 𝗈 𝗊𝗎𝖾 𝗃𝗎𝗅𝗀𝗈 𝗌𝖾𝗋 𝖺 𝖾𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝗆𝗈𝗋𝖺𝗅 𝖽𝖾 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈, 𝗏𝖾𝗋𝗍𝗂𝖽𝖺 𝖾𝗆 𝗏𝖺́𝗋𝗂𝖺𝗌 𝖤𝗇𝖼𝗂́𝖼𝗅𝗂𝖼𝖺𝗌: 𝖺 𝗉𝗋𝗈𝗏𝗂𝗌𝖺̃𝗈 𝖽𝗈𝗌 𝖻𝖾𝗇𝗌 𝗇𝖾𝖼𝖾𝗌𝗌𝖺́𝗋𝗂𝗈𝗌 𝖺̀ 𝗏𝗂𝖽𝖺 𝗍𝖾𝗆 𝖽𝖾 𝗌𝖾𝗋 𝖺 𝗍𝖾𝗋𝗋𝖺 𝗈𝗇𝖽𝖾 𝗉𝗈𝖽𝖾 𝖿𝗅𝗈𝗋𝖾𝗌𝖼𝖾𝗋 𝗎𝗆 𝗂𝗀𝗎𝖺𝗅𝗂𝗍𝖺𝗋𝗂𝗌𝗆𝗈 𝗊𝗎𝖾 𝗌𝖾 𝗋𝖾𝖿𝗅𝖾𝗍𝖾 𝗉𝗋𝗂𝗆𝖾𝗂𝗋𝖺 𝖾 𝗎𝗅𝗍𝗂𝗆𝖺𝗆𝖾𝗇𝗍𝖾 𝗇𝖺𝗌 𝗋𝖾𝗅𝖺𝖼̧𝗈̃𝖾𝗌 𝖿𝗋𝖺𝗍𝖾𝗋𝗇𝖺𝗌 𝖾𝗇𝗍𝗋𝖾 𝗉𝖾𝗌𝗌𝗈𝖺𝗌. 𝖠 𝖾𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝗌𝗎𝖻𝗌𝗍𝖺𝗇𝗍𝗂𝗏𝖺 𝗇𝗎𝗇𝖼𝖺 𝖾́ 𝗇𝖾𝗎𝗍𝗋𝖺: 𝖾𝗑𝗂𝗌𝗍𝖾 𝗎𝗆𝖺 𝖾𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝗉𝗈𝗅𝗂́𝗍𝗂𝖼𝖺 𝗇𝖾𝗈𝗅𝗂𝖻𝖾𝗋𝖺𝗅, “𝖺 𝖾𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝗊𝗎𝖾 𝗆𝖺𝗍𝖺”, 𝗆𝖺𝗌 𝗍𝖺𝗆𝖻𝖾́𝗆 𝖾𝗑𝗂𝗌𝗍𝖾𝗆 𝖺𝗅𝗍𝖾𝗋𝗇𝖺𝗍𝗂𝗏𝖺𝗌 𝗊𝗎𝖾 𝗉𝖾𝗋𝗆𝗂𝗍𝖾𝗆 𝗈 𝖿𝗅𝗈𝗋𝖾𝗌𝖼𝗂𝗆𝖾𝗇𝗍𝗈 𝗁𝗎𝗆𝖺𝗇𝗈. 𝖠 𝗉𝗈𝗌𝗂𝖼̧𝖺̃𝗈 𝖽𝖾 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈 𝖾́ 𝖼𝗅𝖺𝗋𝖺.

𝖤 𝖽𝖾𝗌𝗍𝖺𝗌 𝗉𝖺́𝗀𝗂𝗇𝖺𝗌 𝖿𝗂𝖼𝖺𝗆 𝖺 𝖿𝖺𝗅𝗍𝖺𝗋 𝖺𝗌 𝗉𝖺𝗅𝖺𝗏𝗋𝖺𝗌 𝗊𝗎𝖾 𝖽𝗂𝗋𝗂𝗀𝗂𝗎 𝗇𝗈 𝖼𝗋𝗎𝖼𝗂𝖺𝗅 𝖾𝗇𝖼𝗈𝗇𝗍𝗋𝗈 𝗊𝗎𝖾 𝗍𝖾𝗏𝖾 𝖼𝗈𝗆 𝗍𝗋𝖾𝗓𝖾 𝗉𝖾𝗌𝗌𝗈𝖺𝗌, 𝗏𝗂́𝗍𝗂𝗆𝖺𝗌 𝖽𝖾 𝖺𝖻𝗎𝗌𝗈𝗌 𝗉𝗈𝗋 𝗉𝖺𝗋𝗍𝖾 𝖽𝖾 𝗆𝖾𝗆𝖻𝗋𝗈𝗌 𝖽𝗈 𝖼𝗅𝖾𝗋𝗈, 𝗈𝗇𝖽𝖾 𝗍𝖾𝗋𝖺́ 𝖾𝗌𝖼𝗎𝗍𝖺𝖽𝗈 𝗈𝗌 𝗍𝖾𝗌𝗍𝖾𝗆𝗎𝗇𝗁𝗈𝗌 𝖾 𝗉𝖾𝖽𝗂𝖽𝗈, 𝗎𝗆𝖺 𝗏𝖾𝗓 𝗆𝖺𝗂𝗌, 𝗉𝖾𝗋𝖽𝖺̃𝗈, 𝖼𝗈𝗆𝗈 𝖿𝗈𝗂 𝗋𝖾𝗅𝖺𝗍𝖺𝖽𝗈 𝖾𝗆 𝗉𝗈𝗋𝗆𝖾𝗇𝗈𝗋 𝗉𝖾𝗅𝗈 𝗃𝗈𝗋𝗇𝖺𝗅𝗂𝗌𝗍𝖺 𝖠𝗇𝗍𝗈́𝗇𝗂𝗈 𝖬𝖺𝗋𝗎𝗃𝗈 𝗇𝗈 𝗃𝗈𝗋𝗇𝖺𝗅 𝖽𝗂𝗀𝗂𝗍𝖺𝗅 𝖲𝖾𝗍𝖾 𝖬𝖺𝗋𝗀𝖾𝗇𝗌. 𝖤́ 𝖺𝖻𝗂𝗌𝗌𝖺𝗅 𝖺 𝖽𝗂𝖿𝖾𝗋𝖾𝗇𝖼̧𝖺 𝖾𝗆 𝗋𝖾𝗅𝖺𝖼̧𝖺̃𝗈 𝖺𝗈 “𝖼𝗅𝖾𝗋𝗂𝖼𝖺𝗅𝗂𝗌𝗆𝗈” 𝗉𝗈𝗋 𝗌𝗂 𝖿𝗎𝗌𝗍𝗂𝗀𝖺𝖽𝗈 𝖾 𝗊𝗎𝖾 𝖺𝗂𝗇𝖽𝖺 𝖽𝗈𝗆𝗂𝗇𝖺 𝖺 𝖨𝗀𝗋𝖾𝗃𝖺 𝗉𝗈𝗋𝗍𝗎𝗀𝗎𝖾𝗌𝖺, 𝗊𝗎𝖾 𝗇𝗎𝗇𝖼𝖺 𝗌𝖾 𝖽𝗂𝗀𝗇𝗈𝗎 𝖺 𝗌𝖾𝗆𝖾𝗅𝗁𝖺𝗇𝗍𝖾 𝖾𝗇𝖼𝗈𝗇𝗍𝗋𝗈.

𝖲𝗂𝗆, 𝗇𝖺 𝖾𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝗆𝗈𝗋𝖺𝗅 𝖽𝖾 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈 𝗍𝗎𝖽𝗈 𝖾𝗌𝗍𝖺́ 𝗅𝗂𝗀𝖺𝖽𝗈 𝖾 𝖺 𝗏𝖾𝗋𝖽𝖺𝖽𝖾 𝖾𝗌𝗍𝖺́ 𝗆𝖾𝗌𝗆𝗈 𝗇𝖺 𝗍𝗈𝗍𝖺𝗅𝗂𝖽𝖺𝖽𝖾. 𝖠𝗌 𝗅𝗂𝗀𝖺𝖼̧𝗈̃𝖾𝗌 𝖿𝗂𝖼𝖺𝗋𝖺𝗆 𝗉𝖺𝗍𝖾𝗇𝗍𝖾𝗌 𝗉𝖺𝗋𝖺 𝗊𝗎𝖾𝗆 𝗊𝗎𝗂𝗌 𝗏𝖾𝗋𝖽𝖺𝖽𝖾𝗂𝗋𝖺𝗆𝖾𝗇𝗍𝖾 𝖾𝗌𝖼𝗎𝗍𝖺𝗋 𝗈 𝗌𝖾𝗎 𝗉𝗋𝗂𝗆𝖾𝗂𝗋𝗈 𝗍𝖾𝗌𝗍𝖾𝗆𝗎𝗇𝗁𝗈 𝗇𝗈 𝖢𝖾𝗇𝗍𝗋𝗈 𝖢𝗎𝗅𝗍𝗎𝗋𝖺𝗅 𝖽𝖾 𝖡𝖾𝗅𝖾́𝗆. 𝖠𝗂́ 𝖼𝗋𝗂𝗍𝗂𝖼𝗈𝗎 𝗎𝗆𝖺 𝖤𝗎𝗋𝗈𝗉𝖺 𝗊𝗎𝖾 𝖺𝗉𝗈𝗌𝗍𝖺 𝗇𝖺 𝖼𝗈𝗋𝗋𝗂𝖽𝖺 𝖺𝗋𝗆𝖺𝗆𝖾𝗇𝗍𝗂𝗌𝗍𝖺 𝖾 𝗇𝖺 𝗀𝗎𝖾𝗋𝗋𝖺, 𝖺𝗈 𝗂𝗇𝗏𝖾́𝗌 𝖽𝖾 𝖽𝖾𝖿𝖾𝗇𝖽𝖾𝗋 𝗈 𝖤𝗌𝗍𝖺𝖽𝗈 𝗌𝗈𝖼𝗂𝖺𝗅 𝖾 𝖺 𝗉𝖺𝗓. 𝖢𝗁𝖺𝗆𝗈𝗎 𝗍𝖺𝗆𝖻𝖾́𝗆 𝖺 𝖺𝗍𝖾𝗇𝖼̧𝖺̃𝗈, 𝗎𝗆𝖺 𝗏𝖾𝗓 𝗆𝖺𝗂𝗌, 𝗉𝖺𝗋𝖺 𝗈 𝖿𝖾𝗇𝗈́𝗆𝖾𝗇𝗈 𝖽𝖺 𝖽𝖾𝗌𝗂𝗀𝗎𝖺𝗅𝖽𝖺𝖽𝖾 𝖾𝖼𝗈𝗇𝗈́𝗆𝗂𝖼𝖺 – “𝗈 𝖺𝗆𝖻𝗂𝖾𝗇𝗍𝖾 𝗇𝖺𝗍𝗎𝗋𝖺𝗅 𝖾 𝗈 𝖺𝗆𝖻𝗂𝖾𝗇𝗍𝖾 𝗁𝗎𝗆𝖺𝗇𝗈 𝖽𝖾𝗀𝗋𝖺𝖽𝖺𝗆-𝗌𝖾 𝖾𝗆 𝖼𝗈𝗇𝗃𝗎𝗇𝗍𝗈”, 𝗃𝖺́ 𝗍𝗂𝗇𝗁𝖺 𝖽𝖾𝗆𝗈𝗇𝗌𝗍𝗋𝖺𝖽𝗈 𝗇𝖺 𝖢𝖺𝗋𝗍𝖺 𝖤𝗇𝖼𝗂́𝖼𝗅𝗂𝖼𝖺 𝖫𝖺𝗎𝖽𝖺𝗍𝗈 𝗌𝗂’, 𝖽𝖾 𝟤𝟣𝟢𝟧, 𝗋𝖾𝖿𝗅𝖾𝗍𝗂𝗇𝖽𝗈 𝖺 𝗆𝖾𝗅𝗁𝗈𝗋 𝗍𝗋𝖺𝖽𝗂𝖼̧𝖺̃𝗈 𝖽𝖺 𝖾𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝖾𝖼𝗈𝗅𝗈́𝗀𝗂𝖼𝖺, 𝖺 𝗊𝗎𝖾 𝗌𝖺𝖻𝖾 𝗊𝗎𝖾 𝗈𝗌 𝗆𝖾𝖼𝖺𝗇𝗂𝗌𝗆𝗈𝗌 𝖽𝖾 𝗆𝖾𝗋𝖼𝖺𝖽𝗈 𝗉𝗈𝗋 𝗌𝗂 𝗌𝗈́ 𝗇𝗈𝗌 𝗍𝗋𝖺𝗇𝖼𝖺𝗆 𝖾𝗆 𝖼𝗂́𝗋𝖼𝗎𝗅𝗈𝗌 𝗏𝗂𝖼𝗂𝗈𝗌𝗈𝗌.

𝖭𝖺 𝗌𝗎𝖺 𝗂𝗇𝗍𝖾𝗋𝗏𝖾𝗇𝖼̧𝖺̃𝗈 𝗇𝖺 𝖴𝗇𝗂𝗏𝖾𝗋𝗌𝗂𝖽𝖺𝖽𝖾 𝖢𝖺𝗍𝗈́𝗅𝗂𝖼𝖺 𝖯𝗈𝗋𝗍𝗎𝗀𝗎𝖾𝗌𝖺 (𝖴𝖢𝖯), 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈 𝖽𝖾𝗎 𝗎𝗆𝖺 𝗅𝗂𝖼̧𝖺̃𝗈 𝗇𝖾𝖼𝖾𝗌𝗌𝖺́𝗋𝗂𝖺: “𝖠̀ 𝗎𝗇𝗂𝗏𝖾𝗋𝗌𝗂𝖽𝖺𝖽𝖾 𝗊𝗎𝖾 𝗌𝖾 𝖼𝗈𝗆𝗉𝗋𝗈𝗆𝖾𝗍𝖾𝗎 𝖺 𝖿𝗈𝗋𝗆𝖺𝗋 𝖺𝗌 𝗇𝗈𝗏𝖺𝗌 𝗀𝖾𝗋𝖺𝖼̧𝗈̃𝖾𝗌, 𝗌𝖾𝗋𝗂𝖺 𝗎𝗆 𝖽𝖾𝗌𝗉𝖾𝗋𝖽𝗂́𝖼𝗂𝗈 𝗉𝖾𝗇𝗌𝖺́-𝗅𝖺 𝖺𝗉𝖾𝗇𝖺𝗌 𝗉𝖺𝗋𝖺 𝗉𝖾𝗋𝗉𝖾𝗍𝗎𝖺𝗋 𝗈 𝖺𝗍𝗎𝖺𝗅 𝗌𝗂𝗌𝗍𝖾𝗆𝖺 𝖾𝗅𝗂𝗍𝗂𝗌𝗍𝖺 𝖾 𝖽𝖾𝗌𝗂𝗀𝗎𝖺𝗅 𝖽𝗈 𝗆𝗎𝗇𝖽𝗈 𝖼𝗈𝗆 𝗈 𝖾𝗇𝗌𝗂𝗇𝗈 𝗌𝗎𝗉𝖾𝗋𝗂𝗈𝗋 𝗊𝗎𝖾 𝖼𝗈𝗇𝗍𝗂𝗇𝗎𝖺 𝖺 𝗌𝖾𝗋 𝗎𝗆 𝗉𝗋𝗂𝗏𝗂𝗅𝖾́𝗀𝗂𝗈 𝖽𝖾 𝗉𝗈𝗎𝖼𝗈𝗌.”

𝖤𝗌𝗍𝖺𝗌 𝗉𝖺𝗅𝖺𝗏𝗋𝖺𝗌 𝖿𝗈𝗋𝖺𝗆 𝖽𝗂𝗍𝖺𝗌 𝗇𝗎𝗆𝖺 𝗂𝗇𝗌𝗍𝗂𝗍𝗎𝗂𝖼̧𝖺̃𝗈 𝖽𝖾 𝖾𝗇𝗌𝗂𝗇𝗈 𝗋𝗂𝖼𝖺, 𝗍𝖺̃𝗈 𝖾𝗅𝗂𝗍𝗂𝗌𝗍𝖺 𝗊𝗎𝖺𝗇𝗍𝗈 𝗆𝖺𝗋𝖼𝖺𝖽𝖺 𝗉𝖾𝗅𝖺 𝗂𝗇𝖿𝗅𝗎𝖾̂𝗇𝖼𝗂𝖺 𝖽𝖺 “𝖾𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝗊𝗎𝖾 𝗆𝖺𝗍𝖺” 𝖾 𝖽𝗈 𝗉𝖾𝗇𝗌𝖺𝗆𝖾𝗇𝗍𝗈 𝗇𝖾𝗈𝖼𝗈𝗇𝗌𝖾𝗋𝗏𝖺𝖽𝗈𝗋 𝗌𝖾𝗆𝗉𝗋𝖾 𝖻𝖾𝗅𝗂𝖼𝗂𝗌𝗍𝖺, 𝗉𝖺𝗍𝖾𝗇𝗍𝖾𝗌 𝗇𝖺 𝗌𝗎𝖺 𝖤𝗌𝖼𝗈𝗅𝖺 𝖽𝖾 𝖭𝖾𝗀𝗈́𝖼𝗂𝗈𝗌 𝖾 𝖽𝖾 𝖤𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝗈𝗎 𝗇𝗈 𝗌𝖾𝗎 𝖨𝗇𝗌𝗍𝗂𝗍𝗎𝗍𝗈 𝖽𝖾 𝖤𝗌𝗍𝗎𝖽𝗈𝗌 𝖯𝗈𝗅𝗂́𝗍𝗂𝖼𝗈𝗌. 𝖧𝖺́, 𝖽𝖾 𝗋𝖾𝗌𝗍𝗈, 𝗍𝗈𝖽𝖺 𝗎𝗆𝖺 𝗁𝗂𝗌𝗍𝗈́𝗋𝗂𝖺 𝖽𝖾 𝖿𝗈𝗋𝗆𝖺𝖼̧𝖺̃𝗈 𝖽𝖾 𝖢𝗁𝗂𝖼𝖺𝗀𝗈 𝖡𝗈𝗒𝗌 𝖾𝗆 𝖴𝗇𝗂𝗏𝖾𝗋𝗌𝗂𝖽𝖺𝖽𝖾𝗌 𝖽𝗂𝗍𝖺𝗌 𝖢𝖺𝗍𝗈́𝗅𝗂𝖼𝖺𝗌, 𝗊𝗎𝖾 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈, 𝗌𝖾𝗇𝖽𝗈 𝖺𝗋𝗀𝖾𝗇𝗍𝗂𝗇𝗈, 𝖼𝗈𝗇𝗁𝖾𝖼𝖾 𝖻𝖾𝗆. 𝖠 𝗉𝖺́𝗀𝗂𝗇𝖺 𝗆𝖺𝗂𝗌 𝗇𝖾𝗀𝗋𝖺 𝖿𝗈𝗂 𝖾𝗌𝖼𝗋𝗂𝗍𝖺, 𝖼𝗋𝖾𝗂𝗈, 𝖾𝗆 𝖲𝖺𝗇𝗍𝗂𝖺𝗀𝗈 𝖽𝗈 𝖢𝗁𝗂𝗅𝖾. 𝖠 𝖴𝖢𝖯 𝗍𝖾𝗏𝖾 𝖺 𝗌𝗈𝗋𝗍𝖾 𝖽𝖾 𝗍𝖾𝗋 𝗌𝗂𝖽𝗈 𝖼𝗋𝗂𝖺𝖽𝖺 𝗉𝗈𝗎𝖼𝗈𝗌 𝖺𝗇𝗈𝗌 𝖺𝗇𝗍𝖾𝗌 𝖽𝖾 𝖠𝖻𝗋𝗂𝗅, 𝗆𝖺𝗌 𝗇𝖺̃𝗈 𝖽𝖾𝗂𝗑𝗈𝗎 𝖽𝖾 𝖼𝗈𝗇𝗍𝗋𝗂𝖻𝗎𝗂𝗋 𝗉𝖺𝗋𝖺 𝖺 𝗁𝖾𝗀𝖾𝗆𝗈𝗇𝗂𝖺 𝗇𝖾𝗈𝗅𝗂𝖻𝖾𝗋𝖺𝗅 𝖾𝗆 𝖽𝖾𝗆𝗈𝖼𝗋𝖺𝖼𝗂𝖺.

𝖠 𝗌𝗎𝖺 𝖱𝖾𝗂𝗍𝗈𝗋𝖺 𝖺𝗇𝗎𝗇𝖼𝗂𝗈𝗎 𝖺 𝖻𝗈𝖺 𝗇𝗈𝗍𝗂́𝖼𝗂𝖺 𝖽𝖺 𝖼𝗋𝗂𝖺𝖼̧𝖺̃𝗈 𝖽𝖾 𝗎𝗆𝖺 𝖼𝖺́𝗍𝖾𝖽𝗋𝖺 𝖽𝖾𝖽𝗂𝖼𝖺𝖽𝖺 𝖺̀ “𝖤𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝖽𝖾 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈 𝖾 𝖽𝖾 𝖢𝗅𝖺𝗋𝖺”. 𝖭𝗈 𝖾𝗇𝗍𝖺𝗇𝗍𝗈, 𝗌𝖺𝖻𝖾𝗆𝗈𝗌 𝗊𝗎𝖾 𝗇𝖺̃𝗈 𝗁𝖺́ 𝗇𝖺𝖽𝖺 𝗆𝖾𝗇𝗈𝗌 𝖿𝗂𝖾𝗅 𝖺 𝖾𝗌𝗍𝖾 𝖾𝗌𝗉𝗂́𝗋𝗂𝗍𝗈 𝖽𝗈 𝗊𝗎𝖾 𝗎𝗆𝖺 𝗂𝗇𝗌𝗍𝗂𝗍𝗎𝗂𝖼̧𝖺̃𝗈 𝗊𝗎𝖾 𝗍𝖾𝗆, 𝗉𝗈𝗋 𝖾𝗑𝖾𝗆𝗉𝗅𝗈, 𝗎𝗆 “𝗉𝗋𝗈𝗀𝗋𝖺𝗆𝖺 𝖾𝗑𝖾𝖼𝗎𝗍𝗂𝗏𝗈 𝖽𝖾 𝗀𝖾𝗌𝗍𝖺̃𝗈 𝖽𝗈 𝗅𝗎𝗑𝗈”, 𝗉𝗈𝗋𝗍𝖺𝗇𝗍𝗈, 𝗎𝗆 𝗉𝗋𝗈𝗀𝗋𝖺𝗆𝖺 𝖽𝖾 𝗉𝗋𝗈𝗆𝗈𝖼̧𝖺̃𝗈 𝖽𝗈 𝖼𝗈𝗇𝗌𝗎𝗆𝗈 𝖼𝗈𝗇𝗌𝗉𝗂́𝖼𝗎𝗈, 𝗎𝗆 𝖽𝗈𝗌 𝗃𝗎𝗌𝗍𝗈𝗌 𝖺𝗅𝗏𝗈𝗌 𝖽𝖺 𝖾𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝗆𝗈𝗋𝖺𝗅 𝖽𝖾 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈.

𝖭𝖺 𝖢𝖺𝗋𝗍𝖺 𝖤𝗇𝖼𝗂́𝖼𝗅𝗂𝖼𝖺 𝖥𝗋𝖺𝗍𝖾𝗅𝗅𝗂 𝖳𝗎𝗍𝗍𝗂, 𝖽𝖾 𝟤𝟢𝟤𝟢, 𝖾𝗇𝗍𝗋𝖾 𝗍𝖺𝗇𝗍𝗈𝗌 𝗍𝖾𝗆𝖺𝗌 𝖼𝗋𝗎𝖼𝗂𝖺𝗂𝗌, 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈 𝖿𝖺𝗅𝖺 𝖽𝖾 𝗎𝗆𝖺 𝖾𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝖽𝗈 𝖼𝗎𝗂𝖽𝖺𝖽𝗈, 𝖽𝖾 “𝗇𝗈𝗌 𝖼𝗈𝗇𝗌𝗍𝗂𝗍𝗎𝗂𝗋𝗆𝗈𝗌 𝖼𝗈𝗆𝗈 𝗎𝗆 ‘𝗇𝗈́𝗌’ 𝗊𝗎𝖾 𝗁𝖺𝖻𝗂𝗍𝖺 𝖺 𝖼𝖺𝗌𝖺 𝖼𝗈𝗆𝗎𝗆”, 𝗉𝖺𝗋𝖺 𝗅𝗈𝗀𝗈 𝖺 𝗌𝖾𝗀𝗎𝗂𝗋 𝗂𝖽𝖾𝗇𝗍𝗂𝖿𝗂𝖼𝖺𝗋 𝗎𝗆 𝗈𝖻𝗌𝗍𝖺́𝖼𝗎𝗅𝗈 𝗉𝗈𝗅𝗂́𝗍𝗂𝖼𝗈 𝖽𝖾 𝗆𝗈𝗇𝗍𝖺: “𝗎𝗆 𝗍𝖺𝗅 𝖼𝗎𝗂𝖽𝖺𝖽𝗈 𝗇𝖺̃𝗈 𝗂𝗇𝗍𝖾𝗋𝖾𝗌𝗌𝖺 𝖺𝗈𝗌 𝗉𝗈𝖽𝖾𝗋𝖾𝗌 𝖾𝖼𝗈𝗇𝗈́𝗆𝗂𝖼𝗈𝗌 𝗊𝗎𝖾 𝗇𝖾𝖼𝖾𝗌𝗌𝗂𝗍𝖺𝗆 𝖽𝖾 𝗎𝗆 𝗀𝖺𝗇𝗁𝗈 𝗋𝖺́𝗉𝗂𝖽𝗈”. 𝖠𝗅𝗂𝖺́𝗌, 𝖾𝗌𝗍𝖾𝗌 𝗉𝗈𝖽𝖾𝗋𝖾𝗌 𝗏𝗂𝗏𝖾𝗆 𝖽𝗈 “𝖽𝖾𝗌𝖼𝖺𝗋𝗍𝖾”, 𝗍𝗋𝖺𝖽𝗎𝗓𝗂𝖽𝗈, 𝗉𝗈𝗋 𝖾𝗑𝖾𝗆𝗉𝗅𝗈, 𝗇𝖺 “𝗈𝖻𝗌𝖾𝗌𝗌𝖺̃𝗈 𝗉𝗈𝗋 𝗋𝖾𝖽𝗎𝗓𝗂𝗋 𝗈𝗌 𝖼𝗎𝗌𝗍𝗈𝗌 𝗅𝖺𝖻𝗈𝗋𝖺𝗂𝗌”: “𝗌𝖾𝗆 𝗌𝖾 𝖽𝖺𝗋 𝖼𝗈𝗇𝗍𝖺 𝖽𝖺𝗌 𝗀𝗋𝖺𝗏𝖾𝗌 𝖼𝗈𝗇𝗌𝖾𝗊𝗎𝖾̂𝗇𝖼𝗂𝖺𝗌 𝗊𝗎𝖾 𝗉𝗋𝗈𝗏𝗈𝖼𝖺, 𝗉𝗈𝗂𝗌 𝗈 𝖽𝖾𝗌𝖾𝗆𝗉𝗋𝖾𝗀𝗈 𝖽𝖺𝗂́ 𝗋𝖾𝗌𝗎𝗅𝗍𝖺𝗇𝗍𝖾 𝗍𝖾𝗆 𝖼𝗈𝗆𝗈 𝖾𝖿𝖾𝗂𝗍𝗈 𝖽𝗂𝗋𝖾𝗍𝗈 𝖺𝗅𝖺𝗀𝖺𝗋 𝖺𝗌 𝖿𝗋𝗈𝗇𝗍𝖾𝗂𝗋𝖺𝗌 𝖽𝖺 𝗉𝗈𝖻𝗋𝖾𝗓𝖺”, 𝖺𝖿𝗂𝖺𝗇𝖼̧𝖺.

𝖤𝗌𝗍𝖾 𝖾́ 𝗎𝗆 𝗁𝗈𝗆𝖾𝗆 𝗌𝗂𝗆𝗉𝗅𝖾𝗌 𝖾 𝖽𝗂𝗋𝖾𝗍𝗈, 𝗊𝗎𝖾 𝗌𝖾 𝖽𝗂𝗋𝗂𝗀𝖾 𝖺 𝖼𝗋𝖾𝗇𝗍𝖾𝗌 𝖾 𝗇𝖺̃𝗈-𝖼𝗋𝖾𝗇𝗍𝖾𝗌, 𝖺 𝗍𝗈𝖽𝗈𝗌, 𝗌𝖾𝗆 𝖽𝖾𝗂𝗑𝖺𝗋 𝖽𝖾 𝖿𝖺𝗓𝖾𝗋 𝖽𝗂𝗌𝗍𝗂𝗇𝖼̧𝗈̃𝖾𝗌 𝖼𝗋𝗎𝖼𝗂𝖺𝗂𝗌. 𝖢𝗈𝗆𝗈 𝗃𝖺́ 𝖽𝗂𝗌𝗌𝖾, 𝖾́ 𝗆𝖾𝗅𝗁𝗈𝗋 𝗌𝖾𝗋-𝗌𝖾 𝖺𝗍𝖾𝗎 𝖽𝗈 𝗊𝗎𝖾 𝗂𝗋 𝖺̀ 𝗆𝗂𝗌𝗌𝖺 𝖾 𝖽𝖾𝗉𝗈𝗂𝗌 𝗌𝖾𝗆𝖾𝖺𝗋 𝗈 𝗈́𝖽𝗂𝗈. 𝖤𝗌𝗍𝖺 𝖾𝗇𝖼𝖺𝗋𝗇𝖺𝖼̧𝖺̃𝗈 𝖽𝗈 𝖼𝗋𝗂𝗌𝗍𝗂𝖺𝗇𝗂𝗌𝗆𝗈 𝖺𝗎𝗍𝖾̂𝗇𝗍𝗂𝖼𝗈 𝖾𝗌𝗍𝖺𝗏𝖺 𝖺 𝗉𝖾𝗇𝗌𝖺𝗋 𝖾𝗆 𝗉𝗈𝗅𝗂́𝗍𝗂𝖼𝗈𝗌 𝖼𝗈𝗆𝗈 𝖠𝗇𝖽𝗋𝖾́ 𝖵𝖾𝗇𝗍𝗎𝗋𝖺, 𝖼𝖾𝗋𝗍𝖺𝗆𝖾𝗇𝗍𝖾, 𝗇𝗈𝗌 𝗏𝖾𝗇𝖽𝗂𝗅𝗁𝗈̃𝖾𝗌 𝖽𝖾 𝗍𝗈𝖽𝗈𝗌 𝗈𝗌 𝗍𝖾𝗆𝗉𝗅𝗈𝗌 𝖾 𝖽𝖾 𝗍𝗈𝖽𝗈𝗌 𝗈𝗌 𝗍𝖾𝗆𝗉𝗈𝗌. 𝖠𝖿𝗂𝗇𝖺𝗅 𝖽𝖾 𝖼𝗈𝗇𝗍𝖺𝗌, 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈 𝗃𝖺́ 𝗍𝗂𝗇𝗁𝖺 𝖽𝖾𝖿𝖾𝗇𝖽𝗂𝖽𝗈, 𝖾𝗆 𝟤𝟢𝟣𝟨, 𝗈 𝗌𝖾𝗀𝗎𝗂𝗇𝗍𝖾:

“𝖲𝖺̃𝗈 𝗈𝗌 𝖼𝗈𝗆𝗎𝗇𝗂𝗌𝗍𝖺𝗌 𝗊𝗎𝖾 𝗉𝖾𝗇𝗌𝖺𝗆 𝖼𝗈𝗆𝗈 𝗈𝗌 𝖼𝗋𝗂𝗌𝗍𝖺̃𝗈𝗌. 𝖢𝗋𝗂𝗌𝗍𝗈 𝖿𝖺𝗅𝗈𝗎 𝖽𝖾 𝗎𝗆𝖺 𝗌𝗈𝖼𝗂𝖾𝖽𝖺𝖽𝖾 𝖾𝗆 𝗊𝗎𝖾 𝗈𝗌 𝗉𝗈𝖻𝗋𝖾𝗌, 𝗈𝗌 𝖽𝖾́𝖻𝖾𝗂𝗌 𝖾 𝗈𝗌 𝖾𝗑𝖼𝗅𝗎𝗂́𝖽𝗈𝗌 𝖾́ 𝗊𝗎𝖾 𝖽𝖾𝖼𝗂𝖽𝖾𝗆. 𝖭𝖺̃𝗈 𝗈𝗌 𝖽𝖾𝗆𝖺𝗀𝗈𝗀𝗈𝗌, 𝗈𝗌 𝖡𝖺𝗋𝗋𝖺𝖻𝖺́𝗌, 𝗆𝖺𝗌 𝗈 𝗉𝗈𝗏𝗈, 𝗈𝗌 𝗉𝗈𝖻𝗋𝖾𝗌, 𝗍𝖾𝗇𝗁𝖺𝗆 𝖿𝖾́ 𝖾𝗆 𝖣𝖾𝗎𝗌 𝗈𝗎 𝗇𝖺̃𝗈”.

𝖯𝗋𝗎𝖽𝖾𝗇𝗍𝖾𝗆𝖾𝗇𝗍𝖾, 𝗎𝗆 𝖽𝗈𝗌 𝖡𝖺𝗋𝗋𝖺𝖻𝖺́𝗌 𝗇𝖺𝖼𝗂𝗈𝗇𝖺𝗂𝗌 𝖽𝖾𝖼𝗂𝖽𝗂𝗎 𝖾𝗏𝗂𝗍𝖺𝗋 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈, 𝗂𝗇𝖽𝗈 𝗉𝖺𝗋𝖺 𝖺 𝖬𝖺𝖽𝖾𝗂𝗋𝖺. 𝖠 𝗏𝖾𝗋𝖽𝖺𝖽𝖾 𝖺𝗌𝗌𝗎𝗌𝗍𝖺-𝗈. 𝖮𝗌 𝗍𝖾𝗌𝗍𝖾𝗆𝗎𝗇𝗁𝗈𝗌 𝖽𝖾 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈, 𝖺 𝗌𝗎𝖺 𝖾𝖼𝗈𝗇𝗈𝗆𝗂𝖺 𝗆𝗈𝗋𝖺𝗅, 𝗌𝖺̃𝗈 𝗌𝖾𝗆𝗉𝗋𝖾 𝗎𝗆 𝖾𝗑𝖼𝖾𝗅𝖾𝗇𝗍𝖾 𝖺𝗇𝗍𝗂́𝖽𝗈𝗍𝗈 𝖼𝗈𝗇𝗍𝗋𝖺 𝗈𝗌 𝗇𝗈𝗏𝗈𝗌 𝗋𝗈𝗌𝗍𝗈𝗌 𝖽𝗈 𝖿𝖺𝗌𝖼𝗂𝗌𝗆𝗈 𝗀𝖾𝗋𝖺𝖽𝗈𝗌 𝗉𝖾𝗅𝗈 𝗇𝖾𝗈𝗅𝗂𝖻𝖾𝗋𝖺𝗅𝗂𝗌𝗆𝗈.

𝖠𝗍𝖾́ 𝖺̀ 𝗉𝗋𝗈́𝗑𝗂𝗆𝖺, 𝖥𝗋𝖺𝗇𝖼𝗂𝗌𝖼𝗈.

* Professor universitário, coautor do blogue Ladrões de Bicicletas e membro do Conselho Editorial do Le Monde diplomatique – edição portuguesa.

IN "setenta e quatro" -17/08/23 .