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Del Dinero: Los Medios Y Los Fines © Jorge Wiesse Rebagliati y Cesare Del Mastro Puccio, editores, 2021 De esta edición: © Universidad del Pacífico Jr. Gral. Luis Sánchez Cerro 2141 Lima 15072, Perú Pensar el dinero Jorge Wiesse Rebagliati y Cesare Del Mastro Puccio (editores) 1.ª edición: febrero de 2021 Diseño de la carátula: Beatriz Ismodes ISBN ebook: 978-9972-57-460-3 Hecho el Depósito Legal en la Biblioteca Nacional del Perú: 2021-01692 doi: https://doi.org/10.21678/978-9972-57-460-3 BUP Pensar el dinero / Jorge Wiesse Rebagliati, Cesare Del Mastro Puccio, editores. -- 1a edición. -- Lima: Universidad del Pacífico, 2021. 264 p. 1. Dinero -- Aspectos filosóficos 2. Dinero -- Aspectos morales y éticos 3. Dinero -- Aspectos religiosos 4. Dinero -- En la Literatura I. Wiesse, Jorge, editor. II. Del Mastro Puccio, Cesare, 1979-, editor. III. Universidad del Pacífico (Lima) 332.4 (SCDD) La Universidad del Pacífico no se solidariza necesariamente con el contenido de los trabajos que publica. Prohibida la reproducción total o parcial de este texto por cualquier medio sin permiso de la Universidad del Pacífico. Derechos reservados conforme a Ley. Índice Prólogo 7 El dinero y los presocráticos. 9 Alberto Bernabé Del dinero: los medios y los fines. 21 Remo Bodei El dinero y el trabajo como dimensiones humanizadoras o deshumanizadoras. 33 María Pía Chirinos Montalbetti El dinero y lo sagrado. 51 Paola Corrente Cuando «en la moneda más usada aparece aún un rostro humano»: sospecha, ambigüedad y génesis del dinero en tres fenomenólogos franceses. 71 Cesare Del Mastro Puccio El dinero en las tres grandes óperas de Mozart. 87 Jorge Fernández-Baca Llamosas Acumulación y derroche: los avaros y los pródigos del canto VII del Infierno de Dante Alighieri. 95 Carlos Gatti Murriel 5 Índice La circulación del dinero y el origen del resentimiento en El mercader de Venecia de William Shakespeare. 107 Efraín Kristal «In God We Trust». El complejo del dinero. 125 Victor J. Krebs La crítica de la sinrazón económica en Michel Henry. 135 Jean Leclercq «Blood Money» or Money against Blood? Money in the Eyes of the Rabbis. 145 David Meyer Octubre: ¿es «usura» una mala palabra? 159 Cecilia O’Neill de la Fuente Il Maladetto Fiore: Dante’s Thought on Money at the Onset of Capitalism. 173 Donatella Stocchi-Perucchio El proemio del canto de los simoníacos (Inf. XIX, 1-6). 201 Jorge Wiesse Rebagliati El dinero en la ruta hacia la felicidad. 217 David Wong Cam El drama del salario de Sancho y el control del mito de Dulcinea en Don Quijote. 233 Carmela Zanelli El dinero en la Biblia y en la vida. 251 Felipe Zegarra Russo Sobre los autores 259 6 Prólogo En su célebre novela El amante, Marguerite Duras reconoce «haber escrito sobre diversas cosas» sin «haber ido hasta ellas». Solo el «giro narrativo hacia la since- ridad» permitirá a la «masa de lo vivido» irrumpir en la escritura durasiana para «no callar lo principal de nuestra vida»: la Noche de la separación y del deseo, el Fondo inenarrable en el que somos ante todo pulsión, fuerza, afecto. ¿Cómo ir «hacia la realidad misma del dinero» para narrarlo y narrarnos según la compleji- dad con la que este aparece ante nosotros? ¿Cómo pensar no en el dinero ni so- bre el dinero sino el dinero? La pregunta se justifica, sobre todo si consideramos que la realidad «misma» del dinero parece apuntar precisamente a su irrealidad: esta manera como monedas y billetes se diluyen en el universo indefinido de las necesidades, los bienes y los servicios que motivan su adquisición, así como su vacuidad. No obstante, precisamente el anonimato y la aparente neutralidad del «me- diador universal» explican la fascinación que este ejerce en nosotros: lejos de des- encarnarse detrás de las mercancías intercambiadas, el dinero aparece en su forma pura cuando de lo que se trata es de producir más dinero a partir del dinero mis- mo. Pero su autonomía es tan relativa como su pretendida indiferencia respecto de los bienes que permite intercambiar: préstamos, intereses y rentas nos remiten a nosotros mismos, a nuestro esfuerzo por «perseverar en el ser»: la «grandeza eco- nómica» es resultado, signo y motivación de las otras «grandezas humanas», con todas las posibilidades y los riesgos que esto supone: corrupción y contaminación de esferas como la educación y la salud por la esfera estrictamente mercantil, pero también paso del inter-és al des-inter-és: dinero dado al otro, justicia y reparación 7 Cesare Del Matro Puccio y Jorge Wiesse Rebagliati motivadas por la pregunta que Levinas dirigía a los bancos de ahorro belgas en su conferencia de 1986: ¿a quién dar en primer lugar el dinero? Romper con la aparente autonomía del dinero implica insertar al «mediador universal» en la narración de su génesis, de sus transformaciones, sus excesos y sus potencialidades: narrarlo y narrarnos así a nosotros mismos. En torno a este intento hermenéutico se reúnen en este libro diversos artículos de filósofos, teó- logos, estudiosos de la literatura, economistas y abogados. Desde este espíritu cla- ramente interdisciplinario, se intenta aquí «pensar el dinero», título inspirado en la conferencia pronunciada por Michel Henry en 1992: «Pensar filosóficamente el dinero». Si este último no es solo una realidad económica –pero exige precisa- mente por ello «nuevos lenguajes» desde las disciplinas vinculadas a la economía– es porque, en última instancia, es la convicción de Henry, el dinero es engendrado en la vida, es decir, en la praxis subjetiva de trabajo llevada a cabo por un ser humano que se experimenta a sí mismo como afecto y como fuerza allí donde la necesidad sufriente se transforma en actividad creativa destinada a transformar la realidad para satisfacer dicha necesidad. Este volumen recoge las intervenciones de la comunidad plural que se reunió para «pensar el dinero» a partir de las solicitaciones de Henry y de Levinas, pero con toda la libertad desplegada en perspectivas, acentos y focos propios, circuns- tancia absolutamente natural en un grupo de especialistas con tan diversos inte- reses. Abrigamos la esperanza de que –mirado a través de este caleidoscopio de múltiples brillos– el dinero deje de asumirse como dinero, en su obviedad trivial y a la vez permanentemente preñada de afán, y se convierta en objeto de reflexión. Quizás así, al contemplarlo, nos devuelva –reflejada en sus múltiples caras– la complejidad de nuestra propia condición humana. Lima, marzo de 2020 Cesare Del Mastro Puccio Jorge Wiesse Rebagliati 8 El dinero y los presocráticos1 Alberto Bernabé Universidad Complutense de Madrid Las primeras acuñaciones de moneda en Grecia son contemporáneas de los pri- meros filósofos presocráticos. Al tratarse de un fenómeno tan importante, es ló- gico que los filósofos no fueran ajenos a la nueva realidad y la hicieran objeto de sus especulaciones. En este artículo se pasará revista brevemente a las diferentes formas en las que los presocráticos aluden al dinero; no solo al dinero en forma de moneda, sino también a la riqueza en general, porque en ocasiones la expresión es ambigua y no podemos saber si se refieren a una realidad o a la otra. El dinero interesa a los presocráticos de muy diversas maneras, desde su con- sideración como un elemento que puede afectar la moral, el comportamiento de las personas y su manera de concebir el mundo, en un sentido positivo o nega- tivo, o que puede ser valorado como un componente más o menos importante de la vida, hasta su uso como un modelo con el que pueden compararse otras realidades o como una metáfora a través de la cual dichas realidades pueden ser descritas. Revisaremos las referencias de los filósofos presocráticos al dinero o la rique- za, incluyendo tanto las más triviales, las que aluden a casos de la vida cotidia- na, a las valoraciones morales en las que se contrapone el dinero a realidades consideradas de mayor valor (como la felicidad o la sabiduría), como las más metafóricas, en las que el dinero se usa como explicación de realidades más pro- fundas. Terminaremos con una propuesta según la cual la acuñación de moneda 1 Este trabajo forma parte de un proyecto de investigación financiado por el Ministerio de Econo- mía e Innovación del Gobierno de España (FFI2012-31814) desarrollado en la Facultad de Filolo- gía de la Universidad Complutense de Madrid. 9 Alberto Bernabé es el motor del desarrollo de la metafísica, propuesta que trataremos de situar en su justo lugar2. 1. Máximas sobre el buen y el mal uso del dinero Pese a que el filósofo Demócrito ha pasado a la historia fundamentalmente por el desarrollo de una teoría atomista, la mayor parte de los fragmentos literales atri- buidos a él son máximas de carácter moral. Tales máximas configuran una moral de corte muy tradicional, más bien utilitaria, en tanto que el filósofo defiende que un comportamiento moralmente positivo tiene efectos prácticos porque hace más eficaces las relaciones humanas. Muchas de las máximas atribuidas a Demócrito tienen que ver con el dinero. El examen de estos textos nos permitirá reconstruir de forma aproximada el modo de pensar del filósofo sobre este desde una pers- pectiva ética. Un puñado de sus máximas se refieren al buen y al mal uso del dinero. Así, Demócrito señala los beneficios «que nadie podría calcular» para la convivencia que pueden derivarse de que los ricos presten dinero a los pobres: Cuando los poderosos se resuelven a prestar dinero a los que no tienen y a socorrerlos y favorecerlos, en ese solo hecho se encierran el compadecerse, el no estar solos, el hacerse compañeros y protegerse mutuamente, el que los conciudadanos sean concordes y otros beneficios que nadie podría calcular. (Demócrito B 255, D.-K.) En una sociedad que carece prácticamente de una beneficencia institucional, se requiere de la voluntad solidaria para paliar los conflictos que puedan surgir como consecuencia de la desigualdad social.
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