{"id":11431,"date":"2009-07-08T19:20:42","date_gmt":"2009-07-08T22:20:42","guid":{"rendered":"http:\/\/beta.idanca.net\/?p=11431"},"modified":"2009-07-13T17:09:35","modified_gmt":"2009-07-13T20:09:35","slug":"onde-esta-o-dinheiro","status":"publish","type":"post","link":"https:\/\/idanca.net\/onde-esta-o-dinheiro\/","title":{"rendered":"Onde est\u00e1 o dinheiro? | Where is the money?"},"content":{"rendered":"

A agonia do capitalismo \u00e9 o desemprego.<\/em><\/span><\/p>\n

Roberto Freire<\/span><\/p>\n

Sejamos francos: n\u00e3o h\u00e1 mais dinheiro. O capitalismo faliu tanto na macroeconomia quanto na m\u00ednima economia, aquela que gere o pagamento de minhas contas mensais e em \u00faltima inst\u00e2ncia decide com qual lista de supermercado sairei de casa para as compras. Ela determina tamb\u00e9m a lista de compras, ou mais seriamente, com que pauta de negocia\u00e7\u00e3o sairemos ao supermercado dos patroc\u00ednios, apoios e editais em um ano que come\u00e7a esquisito. E se em nosso pa\u00eds come\u00e7ava somente depois do carnaval e depois da viragem dos or\u00e7amentos p\u00fablicos, quando vai come\u00e7ar uma vez que o dinheiro o gato comeu e ningu\u00e9m viu? Se qualquer or\u00e7amento tem como ferramenta correlata o cronograma, qual calend\u00e1rio nortear\u00e1 os contratos em um mundo que segue macroeconomicamente a l\u00f3gica do cart\u00e3o de cr\u00e9dito em seu perp\u00e9tuo adiamento da quita\u00e7\u00e3o? Quem vai pagar a conta?<\/span> Se n\u00e3o h\u00e1 mais dinheiro, do mesmo modo n\u00e3o h\u00e1 mais emprego. Longe de se tornarem epit\u00e1fios, estas frases podem nos falar de um grande come\u00e7o. Est\u00e1 em jogo a decad\u00eancia do emprego e do dinheiro, em uma era que supostamente soube, com maior ou menor compet\u00eancia, substituir o capitalismo industrial pelo capitalismo da informa\u00e7\u00e3o. Importa perguntar os modos em que tal substitui\u00e7\u00e3o se deu. Antes e mais urgentemente, perguntar se substitui\u00e7\u00e3o \u00e9 de fato do que se trata, uma vez que a Hist\u00f3ria nos fala sempre de uma conviv\u00eancia simult\u00e2nea de m\u00faltiplas temporalidades diferenciadas. Sendo assim, a t\u00e3o propalada l\u00f3gica da ruptura vigente no discurso da Modernidade, uma Modernidade hoje cansada, parece n\u00e3o fazer mais muito sentido na an\u00e1lise da situa\u00e7\u00e3o. E que situa\u00e7\u00e3o!<\/span> Seguindo esta l\u00f3gica, n\u00e3o estar\u00edamos vivendo atualmente uma nova era <\/em>em substitui\u00e7\u00e3o de uma outra que a antecederia. O imbr\u00f3glio em que nos metemos talvez tenha que ver com este imbr\u00f3glio temporal – talvez estejamos fazendo perguntas modernas para respostas contempor\u00e2neas. Parte da mo\u00e7ada ainda embala seus sonhos segundo a l\u00f3gica do capitalismo industrial no desejo do emprego e da contrapartida que lhe vale justa ou injustamente em dinheiro. Outra mo\u00e7ada j\u00e1 modela seus processos de subjetiva\u00e7\u00e3o em meio a uma era da informa\u00e7\u00e3o que, tal como ressaltamos em nossa coluna anterior aqui publicada, j\u00e1 n\u00e3o admite mais tais modalidades de sonhos. Est\u00e1 em jogo a pergunta: Quais s\u00e3o os contradispositivos (Agamben) que inventaremos para que ainda possamos sonhar?\u00a0 Ou melhor: \u00e9 de sonhos ainda de que se trata nossa mat\u00e9ria?<\/span> Sabemos que, na era industrial, os fins coincidiam com as etapas consecutivas de execu\u00e7\u00e3o visando produzir um objeto cuja finalidade corroborava a origem. Importava inquirir a aliena\u00e7\u00e3o do indiv\u00edduo em rela\u00e7\u00e3o \u00e0s etapas e a consecu\u00e7\u00e3o do produto final. Esse era assunto urgente, por exemplo, de uma dan\u00e7a expressiva nascente no in\u00edcio de um s\u00e9culo cuja sintomatologia, Carlitos, frente \u00e0 esteira daqueles tempos modernos, t\u00e3o bem exemplificava. Dureza de um tempo que comparada a de hoje vem embrulhada na mem\u00f3ria com o pacote da do\u00e7ura. N\u00e3o viemos aqui, entretanto, ado\u00e7ar a boca. N\u00e3o h\u00e1 lugar nem para a saudade nem para os sonhos. Importa-nos perguntar com a crueza que o tempo nos exige: qual o lugar da dan\u00e7a hoje? De qual necessidade estamos j\u00e1 ou ainda falando?<\/span> O escritor Roberto Freire, falecido em 2008, nos fala de um tempo, o do agora, em que a luta de classes j\u00e1 n\u00e3o se dar\u00e1 mais entre patr\u00f5es e empregados, mas entre patr\u00f5es\/empregados e desempregados. A massa de desempregados assusta hoje, mas n\u00e3o como outrora. “N\u00e3o h\u00e1 vagas!” era a frase mais temida e contra a qual lut\u00e1vamos, investindo na for\u00e7a da economia como motor de crescimento dos setores que levariam fidedignos \u00e0 multiplica\u00e7\u00e3o de empregos correlativa ao crescimento dos dinheiros. Tratava-se de uma era que sabia trocar o trabalho por um punhado de sal(\u00e1rio).<\/span> Bem diferente, os desempregados atuais perfazem entre si uma massa contingencial que N\u00c3O TEM LUGAR. Basta percorrer a Avenida Brasil, no Rio de Janeiro, e perceber nos galp\u00f5es abandonados, caindo aos peda\u00e7os, a crise de hoje como uma crise do lugar<\/em>. N\u00e3o h\u00e1 vagas e n\u00e3o haver\u00e1. Longe de amea\u00e7ar a l\u00f3gica do emprego, os desempregados se oferecem talvez como imagem – met\u00e1fora a mais encaixada de todo e qualquer um nesta globaliza\u00e7\u00e3o maluca que n\u00e3o prev\u00ea aprioristicamente as vagas que formar\u00e3o entre si os lugares, adequados cada qual \u00e0s suas respectivas fun\u00e7\u00f5es. Somos todos hoje, empregados ou n\u00e3o, homens sem fun\u00e7\u00e3o.<\/span> Estamos lidando com o lugar quando dever\u00edamos lidar com o tempo. \u00c9 neste sentido que dissemos aqui das perguntas modernas frente \u00e0s respostas contempor\u00e2neas. Homens modernos empregam sua criatividade na configura\u00e7\u00e3o de a\u00e7\u00f5es que se dar\u00e3o em um espa\u00e7o, como tal, j\u00e1 determinado de antem\u00e3o; procuram portanto uma vaga. S\u00e3o estes homens que hoje n\u00e3o t\u00eam fun\u00e7\u00e3o. Por outro lado, aqueles que aprenderem rapidamente a habitar o tempo, ou seja, a constitu\u00edrem suas a\u00e7\u00f5es em uma temporalidade cont\u00ednua e semovente, saber\u00e3o inventar um seu lugar (escrevo este texto numa tentativa de aprender). A crise do lugar \u00e9 contempor\u00e2nea do tempo que surge como entidade definidora da fun\u00e7\u00e3o.<\/span> Se tal como dissemos, aqui n\u00e3o h\u00e1 lugar para a saudade, nem para os sonhos, tamb\u00e9m n\u00e3o h\u00e1 espa\u00e7o para o apocalipse. As teses apocal\u00edpticas, aquelas que professam: “\u00c9 o fim, \u00e9 o fim, \u00e9 o fim!” s\u00e3o t\u00e3o escandalosas quanto consensuais \u00e0 situa\u00e7\u00e3o vigente. Em seu lugar, lembremos da elegante e simp\u00e1tica austeridade de Obama. HOPE n\u00e3o \u00e9 bandeira de esperan\u00e7a, mas um aviso. Trata-se da cara do ainda candidato Obama estampada em uma esp\u00e9cie de shirtology<\/em> contempor\u00e2nea.<\/span> Shirtologie<\/em><\/strong> \u00e9 coreografia do franc\u00eas J\u00e9r\u00f4me Bel de 1997, criada para o bailarino Frederique Seguette, na qual o int\u00e9rprete parado, sempre em uma mesma posi\u00e7\u00e3o do in\u00edcio ao fim da pe\u00e7a, dedica-se a tirar uma a uma as in\u00fameras camisetas superpostas que veste, t-shirts quaisquer, encontr\u00e1veis em qualquer shopping dos arredores, todas elas contendo inscri\u00e7\u00f5es e\/ou imagens. Trata-se de um gesto repetitivo que exp\u00f5e e reexp\u00f5e, sucessivamente no tempo, o processo pelo qual a narrativa e a significa\u00e7\u00e3o se constituem para, logo a seguir, se desconstitu\u00edrem ali mesmo, gra\u00e7as \u00e0 literalidade que nos faz c\u00famplices do gesto.<\/span> Importa, a partir de Bel, perguntarmos qual a shirtology<\/em> que constituiremos com nossos gestos. De qual hope<\/em>, afinal se trata, constituindo e desconstituindo o tempo e o que dele nos damos a esperar. Na camiseta que se tornou s\u00edmbolo da campanha, a redund\u00e2ncia pop esvazia o sentido original da mensagem e critica correlativamente a pr\u00f3pria esperan\u00e7a. Hope \u00e9 mensagem para que nos mantenhamos no tempo – olho vivo – contempor\u00e2neos, portanto, \u00e0 pr\u00f3pria contemporaneidade.<\/span> A decalagem do emprego-trabalho-dinheiro \u00e9 correlata \u00e0 ascens\u00e3o fidedigna do projeto. Em uma era na qual vigora o empreendedorismo – moeda f\u00e1cil em qualquer discurso antenado -, agora trata-se de pensar n\u00e3o mais o lugar no qual vou inserir-me; antes e mais urgentemente quais s\u00e3o as condi\u00e7\u00f5es de possibilidade que inventarei para existir e permanecer. Teremos que inventar a pr\u00f3pria necessidade de nossa exist\u00eancia e de nossa perman\u00eancia. Tal como nos cutuca Jacques Ranci\u00e8re no t\u00edtulo de seu texto: Ser\u00e1 que a arte resiste a alguma coisa?<\/span> Ouvi uma vez uma coisa que achei bacana: quando uma mulher est\u00e1 gr\u00e1vida, o progenitor da crian\u00e7a n\u00e3o \u00e9 ainda um pai. O pai ainda n\u00e3o nasceu, uma vez que o pai nasce junto com o beb\u00ea. Acho que a met\u00e1fora se aplica, uma vez que na l\u00f3gica processual do projeto, o emprego\/trabalho ainda n\u00e3o existe: ser\u00e1 inventado junto com as condi\u00e7\u00f5es que lhe dar\u00e3o possibilidade. Em mat\u00e9ria recente do Fant\u00e1stico<\/em>, vimos um eletricista desempregado inventar um seu lugar a partir do inteligente slogan “Marido de aluguel” – o aluguel dizendo respeito aos servi\u00e7os eletricistas, \u00fanicas fun\u00e7\u00f5es maritais admitidas no (con)trato.<\/span> A frase de Freire que abre esta coluna \u00e9 amb\u00edgua. Se o desemprego \u00e9 a agonia do capitalismo, talvez seja o desemprego agora o novo modelo das rela\u00e7\u00f5es. Ao inv\u00e9s de chorarmos um capitalismo agonizante, podemos aproveitar a oportunidade em plena kairos<\/em> – uma outra ideia de tempo tamb\u00e9m grega e bem distante da cronologia – para nos voltarmos para o desemprego e n\u00e3o mais para o capitalismo como modeliza\u00e7\u00e3o de nossos gestos e de nossa subjetividade hoje. O que n\u00e3o d\u00e1 \u00e9 padecermos sozinhos da culpa (crist\u00e3) da d\u00edvida, impetrada no funcionamento da subjetividade por um capitalismo moderno que nasceu l\u00e1 atr\u00e1s atravessado pela l\u00f3gica protestante. A d\u00edvida marca os corpos nesta @topia contempor\u00e2nea; identifica-os na subsun\u00e7\u00e3o das singularidades no (e)mundo, que j\u00e1 n\u00e3o \u00e9 mais a do flaneur<\/em>.<\/span> Nesse estado cont\u00ednuo de concordata iminente controlando nossa capacidade de compreens\u00e3o do quadro geral diante do qual possamos agir, o que fazer? Talvez possamos tomar o anarquista Freire como inspira\u00e7\u00e3o, o mesmo Freire que soube comer antropofagicamente termos complexos e caros \u00e0 psican\u00e1lise traduzindo a puls\u00e3o do desejo pela simplicidade do tes\u00e3o. Assim retomarmos a for\u00e7a pol\u00edtica do desejo para buscarmos a solu\u00e7\u00e3o. Fa\u00e7amos ent\u00e3o do desemprego, ou seja, da falta de lugar, o hic et nunc<\/em> da criatividade em uma esp\u00e9cie de nova responsabilidade civil an\u00e1loga \u00e0 decad\u00eancia da culpa da d\u00edvida que lhe \u00e9 correlata. A resist\u00eancia hoje \u00e9 n\u00e3o comprar. N\u00e3o consumir (mais uma vez, escrevo este texto para aprender. Tamb\u00e9m isso).<\/span> Se n\u00e3o nos cabe sonhar, cabe-nos certamente inventar. N\u00e3o mais criar um objeto que fa\u00e7a coincidir em suas etapas execut\u00f3rias o fim com a origem; o sentido com a fun\u00e7\u00e3o. Trata-se antes de inventar n\u00e3o objetos propriamente, mas rela\u00e7\u00f5es. Rela\u00e7\u00f5es que consigam manter seu prazo de validade vigente no fluxo informacional n\u00e3o mais mediante \u00e0 fixidez de um lugar, mas apropriada ao fluir de um capitalismo l\u00edquido tal e qual nos apresenta Zygmunt Bauman. \u00c9 essa a perman\u00eancia\/resist\u00eancia da qual estamos falando. Tudo isso talvez nos sirva como fomento para enfrentarmos com coragem e paci\u00eancia este ano que, assim parece, ser\u00e1 lento, bem lento, fazendo do lim\u00e3o uma limonada. Cabe-nos permanecer no tempo inventando as condi\u00e7\u00f5es desta insist\u00eancia. Sigamos, portanto. Sigamos a m\u00e1xima do mestre Oiticica: da adversidade vivemos!<\/span><\/p>\n

The agony of capitalism is unemployment.<\/em><\/span><\/p>\n

Roberto Freire<\/span><\/p>\n

Let\u00b4s be honest: there’s no more money. Capitalism failed both in macroeconomics and in the minimal economy, the one that manages the payment of my monthly bills and ultimately decides with what grocery list I\u00b4ll go out shopping with. It also determines the grocery list, or seriously, with what negotiation agenda we\u00b4ll get into the funding supermarket in a year that started off a little odd. And if things only start in our country after Carnaval and after the public budget calendar turns, when are they going to start, since the money is gone? If any budget must have a schedule as a correlate tool, which schedule will guide contracts in a world that macroeconomically follows the logic of the credit card in its perpetual postponement of acquittance? Who will pay the bill?<\/span> If there\u00b4s no more money, likewise there’s no more employment. Far from becoming epitaphs, these sentences may tell us of a great start. The decadence of money and employment are at stake, in an era that was able, more or less efficiently, to replace industrial capitalism with information capitalism. It\u00b4s important to question the way such replacement took place. Before and more urgently, to ask if replacement is actually what this is, since History always tells us of a simultaneous coexistence of multiple different temporalities. So, the much talked about logic of rupture in the discourse of Modernity, an already tired Modernity at that, doesn\u00b4t seem to make much sense in the analysis of the situation. And what a situation!<\/span> Following such logic, we wouldn\u00b4t be currently living in a new era<\/em> replacing the previous one. The mess we got ourselves into maybe has to do with this temporal mess – maybe we are asking modern questions for contemporary answers. Some of the young people still cradle their dreams according to the logic of industrial capitalism on the desire for employment with money compensation, fair or unfair. Other people shape their subjectivation amidst an era of information that, as we pointed out in our last column, already does not admit such type of dreams anymore. The following question is at stake: – Which are the devices (Agamben) we invent so that we can still dream? Or better yet: – Are dreams still the stuff we are made on?<\/span> We know that, in the industrial era, the ends coincided with the consecutive stages of execution aiming to produce an object whose purpose corroborated the origin. It was important to inquire about the alienation of the individual in relation to the stages and achievement of the final product. This was an urgent subject, for instance, of an expressive dance that was born in the beginning of a century whose symptoms Charles Chaplin exemplified so well ahead of the tracks of those modern times. The hardness of a time that compared to today comes wrapped up in our memory with a package of sweetness. However, we didn’t come here to sweeten our mouths. There\u00b4s no place for nostalgia nor dreams. It\u00b4s important to ask ourselves with the rawness the current times demands from us: which is the place for dance today? Which need are we talking about?<\/span> Writer Roberto Freire, dead last year, tells us of a time, now, in which class struggles will no longer take place between bosses and employees, but rather between bosses\/employees and unemployed. The mass of unemployed people is frightening today, but not like it once was. “No vancancies!” was the most feared sentence and we fought against it, investing in the power of economy as the engine of growth of the sectors that would undoubtly lead to the multiplication of jobs, proportionally to the growth of money. It was an era that knew how to exchange work for a salary.<\/span> Very differently, the current unemployed people add up to a contingent mass that HAS NO PLACE. One need only walk through Avenida Brasil, in Rio de Janeiro to see the abandoned warehouses, falling to pieces, the current crisis as a crisis of place<\/em>. There are no vacancies and there won\u00b4t be any. Far from threatening the logic of employment, the unemployed offer themselves as image – the most fitting metaphor of everyone and anyone in this crazy globalization that does not foresees the vacancies that will form the places, each adequate to its respective functions. Today we are all, employed or not, men without function.<\/span> We are dealing with place when we should be dealing with time. That\u00b4s what we meant when we talked about modern questions for contemporary answers. Modern men employ their creativity in the configuration of actions that will take place in space, as such, already pre-determined; thus, they look for a work place. These are the men who have no function nowadays. On the other hand, those who quickly learned to inhabit time, that means, those who learned to constitute their actions in a continuous and moving temporality will learn to invent a place of their own. (I write this text in an attempt to learn.) The crisis of space is contemporary to the time that appears as a defining entity of function.<\/span> If, as we said before, there is no place for nostalgia or dreams, there is also no place for apocalypse. The apocalyptic thesis, those that claim: This is the end, this is the end, this is the end! – are both scandalous and consensual to the current situation. In its place, let\u00b4s remember Obama’s elegant and sympathetic austerity. HOPE is not a slogan for hope, but a warning. It is about the face of then candidate Obama printed in a kind of contemporary shirtology<\/em>.<\/span> Shirtologie<\/em> is a choreography by French artist J\u00e9r\u00f4me Bel, from 1997. It was created for dancer Frederique Seguette and in it the performer stands still, always in the same position from the beginning to the end of the piece and spends his time undressing one by one, many t-shirts he is wearing on top of each other, any t-shirts, the kind that can be found in any shopping mall, all of them with inscriptions and\/or images. It is a repetitious gesture that exposes and re-exposes, successively in time, the process through which the narrative and the signification constitute themselves in order to deconstruct it soon after, right there, thanks to the literality that makes them accomplices of gesture. <\/span> Thinking of Bel, it is important to ask which shirtology<\/em> we constitute with our gestures. Which hope<\/em> is it about after all, constituting and disconstituting time and what we bring ourselves to expect. In the t-shirt that became a symbol for the campaign the pop redundancy empties the original meaning of the message and correspondingly criticizes hope itself. Hope is a message to keep us in time – eyes wide open – contemporary, therefore, to contemporaneity itself.<\/span> The lag of employment-work-money is corresponding to the authentic rise of the project. In a time when entrepreneurship – an easy subject in any up-todate discourse -, now it is no longer about thinking the place in which I will insert myself; before and more urgently, which are the conditions of possibility I will invent to exist and remain. We will have to invent the very necessity for our own existence and permanence. Just as Jacques Ranci\u00e8re pokes us with the title of his text: Does art resist something?<\/span> I heard something once and I thought it was nice: when a woman is pregnant, the child’s progenitor is not a father yet. The father isn\u00b4t born yet, since the father is born along with the child. I think the metaphor fits here, since in the process logic of the project the employment\/job doesn’t exist yet: they will be invented along with the conditions that will make them possible. In a recent Fant\u00e1stico <\/em>report we saw an unemployed electrician inventing a place of his own with the clever slogan “Husband for rent” – the rent was about the electrician services, the only marital function allowed in the contract.<\/span> The sentence written by Freire in the beginning of this column is ambiguous. If unemployment isthe agony of capitalism, maybe unemployment is the new standard for relationships. Instead of weeping for an agonizing capitalism, we can take this opportunity in kairos <\/em>– another idea of time, also Greek and distant from chronology – in order to turn to unemployment, and no longer to capitalism, as standard for our gestures and our subjectivity nowadays. We can\u00b4t suffer alone from the (Christian) guilt of debt, instilled in the process of subjectivity by modern capitalism, born way back, crossed by the protestant logic. Debt marks the bodies in this contemporary utopia; it identifies them in the subsumption of singularities in the (e)world, which is no longer that of the flaneur<\/em>.<\/span> In this continuous state of impending bankruptcy controlling our ability to understand the big picture, upon which we can act on, what is there to do? Maybe we can take Anarchist Freire as inspiration, the Freire who knew how to anthropophagically eat terms that are complex and dear to psychoanalysis, translating desire for the simplicity of arousal. Thus, we recover political strength from the desire to seek a solution. Let us make unemployment, I mean, the lack of place the hic et nunc<\/em> of creativity in a kind of new civil responsibility similar to the decadence of the corresponding guilt of debt. Resistance today is not to buy. Not to consume. (Once again, I write this text to learn. That also.)<\/span> If it\u00b4s not our place to dream, it is certainly our place to invent. No longer to create an object that makes end coincide with the origin in its executable steps, or meaning with function. It is about inventing not only objects per se, but also relationships. Relationships that are able to maintain their current shelf life in the flow of information and no longer in the fixity of place, more appropriate to the flow of a liquid capitalism such as Zygmunt Bauman presents us. It is about this permanence\/resistance we are talking about. All this may serve us as encouragement to face this year that, as it seems, will be slow, very slow, with courage and patience, making lemonade out of a lemon. It is up to us to remain in time inventing the conditions for this insistence. Let’s keep going. Let’s follow the words of master Oiticica: – We strive in adversity!<\/span> <\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Continuando com as considera\u00e7\u00f5es da \u00faltima coluna, Thereza Rocha explora as mudan\u00e7as no capitalismo atual e a nova rela\u00e7\u00e3o que a sociedade tem que criar com o desemprego. Leia e deixe seu coment\u00e1rio.<\/span>
\nKeeping up with her last column\u2019s considerations, Thereza Rocha explores the changes in current capitalism and the new relationship society must establish with unemployment. Read and leave your comment.<\/span><\/p>\n","protected":false},"author":151,"featured_media":11432,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_mi_skip_tracking":false,"_monsterinsights_sitenote_active":false,"_monsterinsights_sitenote_note":"","_monsterinsights_sitenote_category":0,"footnotes":""},"categories":[31],"tags":[3321,3322,215],"yoast_head":"\nOnde est\u00e1 o dinheiro? | Where is the money? -<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/idanca.net\/onde-esta-o-dinheiro\/\" \/>\n<meta property=\"og:locale\" content=\"pt_BR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Onde est\u00e1 o dinheiro? | Where is the money? -\" \/>\n<meta property=\"og:description\" content=\"Continuando com as considera\u00e7\u00f5es da \u00faltima coluna, Thereza Rocha explora as mudan\u00e7as no capitalismo atual e a nova rela\u00e7\u00e3o que a sociedade tem que criar com o desemprego. Leia e deixe seu coment\u00e1rio. Keeping up with her last column\u2019s considerations, Thereza Rocha explores the changes in current capitalism and the new relationship society must establish with unemployment. 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