By Joseph E. Stiglitz
Los angeles challenge international arrastra l. a. etiqueta de «Made in America». En este libro Joseph Stiglitz explica cómo Estados Unidos ha estado exportando sus malas doctrinas económicas, sus malas políticas y su mala conducta al resto del mundo para finalmente sólo ser capaz de producir un remiendo apresurado e ineficaz cuando se produjo el colapso de los mercados. Stiglitz traza además el camino de salida de los angeles genuine situación, un camino construido sobre l. a. defensa de las principles que le han convertido en un referente imprescindible de l. a. economía internacional: restaurar el equilibrio entre los mercados y el Gobierno, abordar las desigualdades del sistema financiero worldwide y exigir a los economistas mejores rules (y menos ideología).
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Extra resources for Caída libre
For Derrida confesses that ‘all I wanted to do was to conﬁde or conﬁrm my taste (probably unconditional) for literature, more precisely for literary writing’ [PAS 27 / 63]. 4 In fact Derrida has been often accused of liking literature too much, or of reducing philosophy to literature,5 as he acknowledges when he explains: Not that I like literature in general, nor that I prefer it to something else, to philosophy, for example, as they suppose who ultimately discern neither one nor the other. Not that I want to reduce everything to it, especially not philosophy.
DIFFÉRANCE AND JUSTICE Having examined Derrida’s extension of the structural dynamics he sees at work in the concept of friendship to democracy, we are in a position to understand Politics of Friendship as a ‘genealogical deconstruction of the political (and through it, to the democratic)’ and what kind of way this is ‘to think, interpret and implement another politics, another democracy’ [POF 104 / 128]. This project would be equivalent to a combination of the two options Derrida describes in the passage I have just referred to: on the one hand thinking through the old names of politics; but on the other hand seeking to think a new concept of politics.
The answer lies not so much in the word ‘democracy’ as in the ‘to-come’. Derrida’s account of democracy-to-come seems extremely ambiguous from the point of view of more conventional political theory. It proceeds neither from analysis of the history of the democratic state form, nor from the observation of what democracy means in the contemporary world. Nor does it consist in constructing practical and pragmatically oriented normative models for the functioning of a political democracy, or of adapting such models to local conditions.