Ngokutsho kukaSamuel Bowles, iFuture for Socialism kaJohn Roemer “ijongwa, ifikeleleka kakhulu, yaye ngaphezu kwako konke kuyanyanzelela.” Ndikhuthazwa leli cebiso lehlombe likamfundisi-ntsapho wam wangaphambili nogxa wam obekekileyo, ndawubhaqa lo mbhalo ndilindele ukuqonda okunzulu malunga nesizathu sokuba, kumazwi kaRoemer, “ubusoshiyali bufile.” Ngelishwa ndifumene incwadi kaRoemer ingenalwazi kunokuba ilinganiswe, i-pedantic kunokuba ifikeleleke, kwaye inganyanzelisi ngokupheleleyo. Okubi nangakumbi, ukuba imodeli kaRoemer yoko maxa wambi akubiza ngokuthi “ubusoshiyali bemalike yolawulo” yaye maxa wambi “uqoqosho lwekhuphoni” ibiyinto eshiyekileyo yobusoshiyali—ubusoshiyali bebufanele ukuba buphelile.
URoemer ucebisa ukutshintsha uqoqosho lwase-US ngeendlela ezimbini kuphela:
1) Buyeke ubunini bamashishini obukhoyo kwaye ukhuphe wonke umntu iipotfoliyo ezifanayo zesitokhwe enika umntu ngamnye, ekuqaleni, isabelo esilinganayo sobunini kulo lonke ushishino kuqoqosho. Abantu babeya kukhululeka ke ukurhweba ngezabelo zabo zesitokhwe kwinkampani enye ngezabelo kwenye, kodwa abavumelekanga ukurhweba ngezabelo zesitokhwe ngemali okanye iimpahla.
2) Lungiselela iinkampani zibe ziimbumba zesimbo saseJapan, okanye iKeiretsu, ekhokelwa yibhanki enkulu yotyalo-mali eya (a) inokuba neebhloko ezibalulekileyo zesitokhwe kumaqumrhu aphantsi kolawulo lwayo, (b) iboleke abathengi bayo imali yotyalo-mali, kunye (c) ukubeka iliso kwindlela yolawulo lweshishini.
Ingqiqo yotshintsho lokuqala kukunciphisa umahluko ongengowabasebenzi. Ingqiqo yesibini kukudala indlela yokuxhasa utyalo-mali kunye nokususa abaphathi abangaphumeleliyo ukwandisa inzuzo kwabo benzayo. U-Roemer ubanga ukuba olu qoqosho lunokulingana ngakumbi kunongxowankulu kwaye lungasebenzi kakuhle, kwaye uthi abachasi bongxowankulu kufuneka baphinde bachaze iprojekthi yobusoshiyali njengokuphumeza "uqoqosho lwekhuphoni."
If socialism wasn’t in enough trouble before Roemer volunteered to come to its rescue, it certainly will be if socialists follow his advice. The most obvious problem with Roemer’s redefinition of the socialist project is that the human costs of transition to his vision would remain high, while the benefits of changing from capitalism to his coupon economy would be meager. We do not have to rely on our own instincts about how much difference Roemer’s coupon ownership scheme would make. According to his calculations—in an appendix remarkable for its inanity—the coupon system would only have increased median Black income in the United States by 2 percent in 1989. And a more egalitarian income distribution is the only benefit Roemer claims for his coupon economy. Roemer admits people would have no more control over their work lives in a coupon economy than in capitalism, which is not a painful concession for Roemer because he argues this is not a serious liability, or necessarily even bad. He offers no reason to believe “managerial socialist” markets would do any better job than capitalist markets dealing with public effects, ecological impact, and other externalities of economic buying and selling. And Roemer’s reason for believing more egalitarian corporate ownership would lead citizens to vote for significantly more stringent restrictions on corporate pollution through the political process is uncompelling. So the gross inefficiencies and environmental destruction resulting from external effects in market allocations would go largely unabated in a coupon economy. Roemer recommends nothing beyond standard fiscal and monetary policy and indicative planning, which leaves his coupon economy as vulnerable to the destructive vagaries of market disequilibria as the French economy under Charles De Gaulle.
Ngamafutshane, uqoqosho lwekhuphoni alunakuba lucalucalulo kwaye lungasebenzi kakuhle kunongxowankulu, kwaye lungabinabulungisa kangako. Kwaye bekuya kuba luqoqosho apho udidi lwabaququzeleli lulawula kwaye luxhaphaze abasebenzi abaqhelekileyo, njengoko uRoemer evuma ngokukhululekileyo. Akaxolisi ngeleyibhile yakhe ayikhethileyo, “ubusoshiyali bemalike yolawulo,” okanye ngesibakala sokuba abasebenzi abasayi kuba nako ukulawula ubomi babo bomsebenzi kunokuba benjalo phantsi kobukapitali. Kwaye uyavuma ukuba into awayekhe wayibiza ngokuthi "ukuxhatshazwa kobusoshiyali" iya kuqhubeka kuqoqosho lwekhuphoni apho iyantlukwano enkulu kuluntu inokuthi ivelise iyantlukwano enkulu kwimivuzo yabasebenzi. "Andikhuseli njengayo nayiphi na inkqubo apho abantu bafumana umvuzo ngokuhambelana nezakhono zabo abazifumeneyo, ezishicilelwe njengoko usasazo lwezakhono kwaye kuya kuba kumashumi eminyaka okanye iinkulungwane ezizayo kunye nokuluka kokhokho, ithuba elingalinganiyo." (Roemer, iphe. 118)
Nangona kunjalo ukutshintsha ukusuka kungxowankulu ukuya kuqoqosho lwamakhuphoni kuya kufuna ukuhluthwa abanini bangoku beendlela zokuvelisa kanye ngokuqinisekileyo njengokutshintsha ukusuka kwi-capitalism ukuya kuqoqosho oluthatha inxaxheba kunye namabhunga abasebenzi bedemokhrasi kunye nabathengi, ucwangciso lokuthatha inxaxheba, izakhiwo zemisebenzi ezilungelelanisiweyo zokuxhobisa kunye nokunqweneleka, kunye nokusetyenziswa okusekelwe kukuzinikela komntu, okanye umzamo, oko kukuthi, uqoqosho olulinganayo, olusebenzayo olukhuthaza ubumbano kunye neentlobo ezahlukeneyo kunye nokubonelela abasebenzi kunye nabathengi ithuba lokulawula imisebenzi yabo yezoqoqosho. Ke, kuqikelelwa ukuba, ixabiso lomntu udidi olulawulayo lwase-US luya kukhupha ngaphambi kokuba lunikezele kulo naluphi na utshintsho luya kuthelekiseka. Ukuyibeka ngokuthe ngqo, xa kunikwa amandla kunye nobubi benkcaso enokulindelwa ngokufanelekileyo, uqoqosho lwekhuphoni alufanelanga ukuphakamisa iminwe emibini, kungasathethwa ke ngokubeka ubomi bomntu esichengeni. Omnye unokucinga ukuba umntu ofana noRoemer, ozingca ngokuba ngumdlali wembali kunye nengcali yezoqoqosho, uya kukwazi ukusebenzisa uhlalutyo lwenzuzo yeendleko kwingqikelelo yemfazwe yeklasi kwaye abone ukuba iindleko zigqithisa izibonelelo zalo naluphi na utshintsho olubonakalayo kuqoqosho lwakhe aluthandayo. -Ngaphambi kokubhala amaphepha amabini malunga ne-coupon socialism, kungancinci iincwadi ezimbini. Kodwa ingqondo yezemfundo isebenza ngeendlela ezingaqondakaliyo.
Ingaba inkqubo yobunini bamakhuphoni iya kwenza ntoni ngokwenene? U-Roemer ufuna ukuvala izabelo zokurhweba ngemali okanye iimpahla ukuze abo bahluphekileyo kunye / okanye abahluphekileyo kuqeqesho / kwizakhono kunye nezinye iimpawu zobuntu ezinyusa imveliso yemveliso abayi kuthengisa izitokhwe zabo kwaye baphele benengeniso encinci njengoko benayo. ngoku kwiminyaka embalwa. Kodwa ufuna ukuvumela izitokhwe zokurhweba kwinkampani enye kwizitokhwe kwenye ukuvelisa indlela yokuthengisa eza kubonisa ukuba zeziphi iinkampani abaninimasheya abakholelwa ukuba ziya kuba nengeniso ethe chatha kwaye nengeniso encinci. Ingxaki i-dividend ecebileyo kunye nehlwempu iya kuphinda ivele, kwaye iimpawu zakhe zexabiso lekhuphoni ziya kuba yinto engenamsebenzi yokunxiba ifestile kuyo nayiphi na imeko.
Abo banethamsanqa ngakumbi, abanobuchule ngakumbi, okanye banolwazi “lolwazi lwangaphakathi” baya kwenza urhwebo olunempumelelo ngakumbi kutshintshiselwano lwekhuphoni. Ke xa iingonyama zigqibile ukuqweqwedisa amatakane, ingeniso yabasebenzi ayiyi kungalingani nje njengongxowankulu, ingeniso okanye ingeniso yengeniso kuqoqosho lwekhuphoni likaRoemer iya kungalingani kakhulu njengoko amahlwempu aya kuphelisa ukuba nezabelo kwizabelo “kwielamuni zeshishini. .” Ukuba oku bekunganelanga ukuqinisekisa ukungalingani okuphambili, u-Roemer wohlwaya amasoshiyali ngenxa “yokuguqa ngamadolo” ukuchasa ishishini labucala kwaye uyasiqinisekisa ukuba kukho indima ebalulekileyo kwiinkampani zabucala nezilawulwayo kuqoqosho lwakhe lwekhuphoni. Ukuvuselela inguqulelo entsha nokuqinisekisa ukuba amashishini karhulumente aphantsi kokhuphiswano oluqatha iRoemer ingakhuthaza amashishini abucala kwaye iwaguqulele kumashishini karhulumente kuphela ngokuthenga abanini bawo xa amashishini efikelele kumlinganiselo omkhulu. Ngaphandle kokuba urhulumente ongenambulelo ubeke amaxabiso okuthenga aphantsi ngendlela ehlekisayo kwaye abathintele abaphumeleleyo ukuba baphinde bangene kugqatso loshishino ngokutsha, umahluko omkhulu wengeniso “yongxowankulu” unokuphinda uvele kuqoqosho lwekhuphoni lika-Roemer kunye nokwahluka kwemivuzo kunye nezabelo. Singasathethi ke ngesibakala sokuba ngokucinga ukuba kuya kuba yimfuneko ukungenisa idosi eninzi yobukapitali ukuze aphefumle ubuchule kuqoqosho lwakhe, uRoemer akabonakalisi kakhulu ukholo kubungangamsha bekhuphoni “lobusoshiyali.”
Kodwa akucaci ukuba kutheni uRoemer ecinga ukuba izimvo zabanikazi bamasheya ekhuphoni malunga nenzuzo yexesha elizayo yeenkampani zixabiseke kakhulu okanye zibalulekile kuyo nayiphi na imeko. Owona mahluko ngenzuzo phakathi kweenkampani uya kuba ngumba werekhodi kuye, okanye naluphi na uguqulelo lwe-socialism yemarike, kwaye unokusebenza ngokulula njengemilinganiselo yomvuzo wolawulo kunye nesohlwayo. Ngaphandle koko, u-Roemer uxhalabele kubasebenzi bamasebe otyalo-mali kwiibhanki zakhe ezinkulu kunye nabasebenzi abalindele ukuba babe nolwazi malunga nokusebenza kweshishini kunye nethemba leenkampani eziphantsi koqeqesho lwabo lwezemali njengolawulo lwequmrhu abalubeka esweni. Kutheni le nto iibhanki, i-apex ye-roemer entsha yamandla e-elite, ihlawula ingqalelo kwiingcamango ezingenalwazi zabaxhasi bexesha elincinci-nto leyo yonke i-coupon stock market prices yayiza kubonisa ukuba ixabiso leepotfoliyo zesitokhwe lihlala lilingana okanye lilingana?
Kuphela ukuba uRoemer ucingela ukuba iingonyama ziya kudla amatakane, apho amaxabiso ekhuphoni aya kubonisa izigwebo zezalamane ezimbalwa ezinokuthi ngokucingeleka zikhuphisane noobhanki ngetalente kunye nezibonelelo abanokuthi bazithwale kuvavanyo lwepotfoliyo, ngaloo ndlela bexelisa ngempumelelo oko uRoemer akubona njengento yokuqala. isidima sobukapitali—ookhapitali abakhulu, abanolwazi abavuza amaqumrhu anengeniso engakumbi ngokuthenga amasheya abo baze bohlwaye abo bangenangeniso encinane ngokuthengisa ezabo. Kodwa ukuthatha amaxabiso eekhuphoni zesitokhwe ziimpawu eziluncedo zokuvuma ukuba izabelo zekhuphoni ziya kungalingani kakhulu. Ukuba umfundi unokumxolela u-Roemer ngokubhidanisa ulwaphulo-mthetho lokugqibela longxowankulu ngenxa yokulunga, unokonwabela ukubamba uRoemer ezama ukuba nekeyiki yakhe kwaye ayitye naye. Ucebisa ukuba iingxowa-mali ezihlangeneyo zingaba ngabanini bezinto ezininzi-ukudala ezimbalwa, ii-watchdogs ezinkulu malunga nokusebenza kwenkampani-kwaye abemi banokuba nezabelo kwiingxowa-mali ezihlangeneyo-ukugcina ulwabiwo lwengeniso elinganayo. Kodwa njengokuba uRoemer engenampendulo kumbuzo, ngubani oza kugweba nokulawula iibhanki ezinkulu?, Akanayo impendulo kumbuzo, ngubani oza kugweba nokulawula abaphathi beemali ezihlangeneyo?, Kuba efuna urhulumente aphume ngaphandle. umfanekiso kunye neefries ezincinci azinakulindelwa ukuba zilawule i-enchiladas enkulu kuyo nayiphi na imeko.
Akunzima ukubona ukuba kutheni i-Roemer i-schizophrenic malunga nolawulo oludumileyo, lwentando yesininzi kwizigqibo eziphambili. Ukholelwa ukuba ngabantu abaphezulu abanolwazi kuphela abakwazi ukwenza izigqibo ezinengqondo. Into enzima ukuyiqonda kukuba kutheni ethandabuza ukuthembela kubagcini bebhanki bakhe botyalo-mali ukuba babe ngabaphezulu angenakucinga ukuba benze ngaphandle kwabo, ukuba bavuze kwaye bohlwaye ulawulo lweshishini ngokwendlela eyiyo yokusebenza kwengeniso yamashishini. Kuba ke wayenokunikezela ngokurhweba ngekhuphoni kwaye ubuncinci agcine ingeniso yolwabiwo lwekhuphoni elinganayo. Ngokuqinisekileyo unokukhupha iikhuphoni ngokupheleleyo kwaye urhulumente akhuphe wonke ummi "isabelo sentlalo" esekwe kwimveliso yoqoqosho ngokubanzi. Kodwa le nto kanye i-socialists yokuqala enempembelelo kwimarike, uLange noLerner, bacetywayo kwiminyaka engama-60 eyadlulayo, beshiya uRoemer engenanto yokongeza kwisindululo sabo. Okulula ngakumbi inokuba kukuhamba kunye ne-elite enamandla engqineke iyimpumelelo kwihlabathi lokwenyani lokusinda kweyona nto inamandla. Ndingacebisa eso sicwangciso ku-Roemer, ngenxa yeenjongo zakhe zokukhulula ezilinganiselweyo, kuba ikwayisombulula ingxaki yakhe yenguqu engenakoyiswa.
Ziziphi iimpembelelo zokwenyani zeebhanki zotyalo-mali kunye neKeiretsu? U-Roemer uphakamisa ii-conglomerates ezisekelwe ebhankini kuba unexhala lokuphendula abagxeki bobusoshiyali bemarike abathi akukho gunya lezopolitiko linokuthenjwa ukuba linamathele "kuqoqosho" kunendlela "yezopolitiko" ekuhloleni, ukuvuza, kunye nokohlwaya ishishini kunye nokusebenza kolawulo. Ngoko u-Roemer ucebisa iibhanki zotyalo-mali ukuba ziqinisekise ukuba kukho "ubunzima" kunokuba "i-soft" yohlahlo lwabiwo-mali kwintsebenzo yenkampani. Kuyabonakala ukuba ukufunda kukaRoemer kuqoqosho lwaseJapan kuye kwamqinisekisa ukuba ii-conglomerates ezigxile ebhankini zandisa ukusebenza kwesicwangciso sexesha elide kuqoqosho lwemarike. Idityaniswe nokuncoma kwakhe okungafihlwanga kucwangciso lweqhinga lorhulumente waseTaiwan kunye nesicwangciso sesalathiso sesiFrentshi, kuvele ukhetho olucacileyo lwenkampani endaweni yemodeli edumileyo. Ukushiya ecaleni ukuba ubukhapitali obulawulwayo okanye hayi buya kukhuphisana ngakumbi ne-laissez faire capitalism kwinkulungwane yama-21, akunakwenzeka ukuhlanganisa isindululo sesibini sika-Roemer kunye neenqobo zezopolitiko zedemokhrasi. Kwiinzame zakhe zokuphendula abagxeki benkqubo yobusoshiyali uthatha indawo yongxowankulu ngoonobhanki botyalo-mali kunye nabalawuli beengxowa-mali ezihlangeneyo. Ngelishwa ku-Roemer, kuya kubonakala kulula kubaxhasi bobukapitali ukugcina intsomi yokuba ubungxowankulu bunokuba yinkululeko kunokuba u-Roemer enze ngathi uqoqosho lwakhe lwe-Keiretsu-coupon alunakuqhutywa ngabaphezulu abancinci, abanethamsanqa.
Abahambi ngeenyawo kudityaniswe nokuhanahanisa okungaqhelekanga kokuthobeka kuqala kwiphepha lokuqala lentshayelelo ethi A Future for Socialism: “Iimbono ezinabo bonke abantu abacingayo ngobusoshiyali… ziye zatshintshwa ngokuphawulekayo ziziganeko zeminyaka eliqela edluleyo.” Eyam andinayo, kodwa andikhange ndicinge. Enoba kwenzeka ntoni na, uRoemer uhlabela mgama esithi, “Ngenxa yokuba ezi ziganeko zintsha, kukho ingozi yokuba neengcinga zomntu ngazo nazo zimfiliba. Ndiziva ndingakhululekanga ngokuphindwe kabini malunga nokubhala iingcinga zam emva kwexesha elifutshane: kwimibhalo yam yangaphambili ndikhethe ukupapasha kuphela iingxelo endinokungqina ngazo phantsi kweeseti ze-axioms ezichazwe ngokucacileyo, kodwa loo ndlela ayinakwenzeka kwilinge langoku. Ngokuchasene nale mingcipheko yokupapasha kwangaphambi kwexesha, umntu kufuneka alinganise inzuzo enokubakho yokungenelela kwimbono eyahlukileyo kwingxoxo ebalulekileyo ngelixa isinyithi sishushu. Ngokucacileyo, ndigqibe kwelokuba inzuzo endiyilindeleyo ilungile. ” Ngaba oku kuthetha ukuthobeka okunyanisekileyo?
Kwintshayelelo, uRoemer, emva kokufa kwakhe, unikezela kuOscar Lange, umcebisi wokuqala wobusoshiyali bolawulo lwemalike, kuFriedreich Hayek, umgxeki omkhulu we-market socialism. ukudibanisa isicwangciso esisembindini kunye nemarike, kwaye uHayek waphinda wathi ucwangciso luya kubhukuqa entliziyweni yakhe indlela eyanika ubungxowankulu amandla abo. Izigxeko zikaHayek zobusoshiyali bezentengiso, yaye kutshanje nezo zikaJanos Kornai, ubukhulu becala zisemagqabini.” Akukhathaliseki nokuba imodeli kaLange yayiyimodeli yemarike esulungekileyo ngaphandle kwayo nantoni na efana nocwangciso, isicwangciso esincinci kakhulu. Kungakhathaliseki ukuba imodeli kaRoemer iyancipha ibe yintlukwano encinci kwimodeli yeLange. Ndiqinisekile ukuba uLange kunye no-Abba Lerner, uFrederick Taylor, kunye nabanye abaxhasi be-socialism yemarike yolawulo-kunye nabo bonke abaye bachasa i-equation ye-tautological yokusebenza kakuhle kunye nenkululeko kunye notshintshiselwano lwemarike yasimahla kunye nobunini babucala obushunyayelwa ngabafundi bakaHayek kwi-ultra. -Isikolo sase-Austrian sezoqoqosho esilondolozayo-siya kuxabisa ukuba uRoemer uye wabasindisa kwingxaki kunye neentloni zokuqhuba iflegi yabo emhlophe.
Kwisahluko sakhe esimalunga “noBunini boLuntu” uRoemer uhlaziya umoya odala, wobusoshiyali njengegumbi lokuhlambela elisusa ivumba elitshizayo: “AbeSoshiyali benze izithixo zobunini boluntu: ubunini boluntu bujongwe njengesine qua non of socialism, kodwa esi sigwebo sisekelwe phezu ingcamango yobuxoki.” Esinjani sona isiqabu ukusika elo litye entanyeni yethu! Kwaye, "uluhlu olungenasiphelo lwamalungelo anokubakho epropathi ahlula ubunini babucala obupheleleyo, obungalawulwanga beefemu ... kunye nolawulo olupheleleyo lwefemu liziko likarhulumente. Akukho siqinisekiso sokuba isiphelo solawulo lukarhulumente sale spectrum silungile…. Ikhonkco phakathi kobunini boluntu kunye nobusoshiyali linzima, kwaye ndicinga ukuba umntu wenza ngcono kakhulu ukulahla imfuno yokuba `abantu babeneendlela zokuvelisa eziphuma kumgaqo-siseko wobusoshiyali. Ndiyayifumana. Xa ooSoshiyali sele bebonisile ukuba babuyile ezingqondweni ngalo mba, kuya kuba lula ukuthetha noongxowankulu ngaphandle kokuba bachithe iimbono zethu. Hayi indlela obukrelekrele ngayo! Iyamangalisa ukuba akukho mntu wayicingayo le nto ngaphambili. Kwaye ndiyazibuza ukuba ingaba abanye abafundi baya kumangaliswa njengoko ndifunda ukuba: “olona didi lubanzi lweendlela zepropathi luye lwabonakala kubukhapitali banamhlanje, hayi isoshiyalim: iifemu ezingenzi nzuzo, amaqumrhu anoxanduva olulinganiselweyo, intsebenziswano, ukuba ngabanini ababodwa, iifemu zikawonke-wonke, intlalo-ntle ipropathi yedemokhrasi, iifemu ezilawulwa ngabasebenzi, kunye nezinye iindlela zepropathi ye-social-republic. Iifomu zepropathi eziya kuthi ziqhubele phambili ngakumbi iinjongo zobusoshiyali zinokubandakanya ulawulo oluthe ngqo oludumileyo okanye ulawulo lukarhulumente lweendlela zokuvelisa ngendlela ekude kuphela.” Kuqikelelwa ukuba ikude kakhulu kuba iRoemer ifuna ulawulo kulawulo oluqinileyo ziibhanki ezinkulu zotyalo-mali kunye/okanye iingxowa-mali ezifanayo. UGeneral Douglas MacArthur uchonge uKeiretsu njengesiseko sentlalo ye-fascism yaseJapan kwaye wazama (akaphumelelanga) ukubatshabalalisa emva kwemfazwe yaseJapan ukuze i-US-style "demokhrasi" ye-capitalism ichume. Ngaba uMacArthur ebengayi kumangaliswa kukufumana i-socialist yaseMelika ngasekupheleni kwenkulungwane yama-20 izama ukungenisa uKeiretsu eUnited States ukuze abe yinxalenye ephambili ye-US “socialism?”
Kwisahluko sakhe esithi "Imbali emfutshane yeMarkethi yeSocialism" uRoemer ulawula ukuba angaze akhankanye ithiyori enye yesocialism elawulwa ngumsebenzi. Kuyabonakala ukuba uBenjamin Ward, uEvsy Domar, uBranko Horvat, uJaroslav Vanek akazange abhale igama elifanelekileyo kumxholo wobusoshiyali bemarike. Okuhlekisayo, uninzi lwethu lwalucinga ukuba ngabathwali beebhanile kwintengiso yesocialism amashumi eminyaka. Andichazelwanga kakuhle kwakhona. Phofu ke, engakhange azikhankanye okanye zixambulisane, uRoemer usixelela oku: “Imizekelo yanamhlanje yenkqubo yobusoshiyali elawulwa ngabasebenzi yonke iyaqonda ukuba imizi-mveliso ifanele inyuse imali eninzi kubantu abangengomalungu yaye oku kuya kuthi, ngandlel’ ithile okungaziwayo, kubeke esichengeni ukuzimela geqe kwabasebenzi ngokuphathelele ukuzimela geqe. ukulawula inkampani.” I-Roemer ayisikhanyiseli malunga nokuba kutheni ukuzimela kwabaninimasheya kungathotywanga xa iifemu zongxowankulu “zinyusa inkunzi kwabangengawo amalungu” ngokuthengisa iibhondi okanye ngokuthatha iimali-mboleko zebhanki. Kodwa kungakhathaliseki. Uhlabela mgama esithi: “Ngoko ke akukacaci ukuba izindululo zabaphathi nezolawulo lwabasebenzi zahluke kangakanani na ngokwenyani.” Ndicinga ukuba ndiya kubashiya abafundi banamhlanje be-socialism elawulwa ngabasebenzi njengoDavid Schweikart kunye noTom Weisskopf ukufundisa uRoemer ngomahluko, ukuba basakhathala. Ngayiphi na imeko, uRoemer ugqiba ngesigqibo esihlaziyayo esinyanisekileyo. “Ukhetho lwam kwizindululo zolawulo lusekwe kwi-conservatism, oko kukuthi, kungcono ukutshintsha iimpawu zenkqubo ibenye ngexesha, ukuba kunokwenzeka. Isikweko sebhayoloji sifanelekile: into ephilayo enenguqulelo enye isesichengeni sokusinda kunomnye apho iinguqulelo ezimbini zenzeka ngaxeshanye.” Enkosi, uJohn "Darwin" Roemer. Loo mzekeliso ngokuqinisekileyo ubambelela kwimpikiswano.
Andinqweneli ukutolikwa gwenxa njenge "model bashing" ngokubanzi. Kukho amaxesha apho imodeli esemthethweni iluncedo ukwenza inqaku elingenangqondo, okanye ukulungisa ingxabano. Ndimele ndiyazi, ekubeni uninzi lomsebenzi wam "wophando" kwiminyaka edluleyo luthathe uhlobo lokukhangela eyona modeli ilula ngokwaneleyo ukubonisa ubudlelwane obungeyonyani phakathi kweemeko kunye neziphumo. Kwaye, ukumnika ikhredithi, u-Roemer udla ngokuba yinkosi ekusetyenzisweni kwesi sixhobo. Iimodeli zakhe kwi-Mathematics Analysis ye-Marxian Economics, kunye ne-Theory General of Exploitation and Class zikhethwe kakuhle ukubonisa inani lobudlelwane obunomdla phakathi kweemeko kunye nemiphumo yokuba abaninzi bezoqoqosho bezopolitiko baphika, okanye, ubuncinci babengazi. Kodwa kule meko, imodeli kaRoemer icebisa kuphela isiphelo esilandelayo kwaye akukho ngaphezulu: Ukuba abantu baqala ngepotifoliyo yesitokhwe esifanayo kodwa izixa ezahlukeneyo ezilungileyo, kwaye ukuba abahlwempuzekileyo bavunyelwe ukuthengisa izabelo zabo kwisityebi ngempahla, a bambalwa abazizityebi abaya kugqiba babe nomdla wokulawula kwiifemu ezininzi. Kwiifemu ezilawulwa ngabambalwa, ilungu ngalinye leqela elilawulayo liya kuzuza kakhulu kwimveliso eyongeziweyo, kwaye ngenxa yoko izahlulo, kodwa iya kulahlekelwa kancinci ukusuka ekunyukeni okuhambelana nemveliso "embi" kuba "embi" isesidlangalaleni, kwaye kwabelwana ngokulinganayo ngabantu bonke. Kwelinye icala, ukuba amahlwempu ayathintelwa ekuthengiseni izabelo zawo zempahla kwizityebi—nto leyo engumahluko uphela phakathi koqoqosho lwekhuphoni likaRoemer nobukapitali—iifemu ezininzi ziya kulawulwa linani elikhulu labantu ekubeni kungekho mntu unokuzifumana. inani elikhulu lezabelo zesitokhwe. Kule meko, ilungu ngalinye leqela elilawulayo liya kufumana kuphela ixabiso elincinci ukusuka kwimveliso eyongeziweyo eqinile kunye nezabelo, ukuba zilinganiswe ngokulahlekelwa kokuphila kunye nokunyuka kobubi boluntu. Ngoko ke, u-Roemer uqikelela amanqanaba asezantsi emveliso kunye nobubi boluntu kwi-MSPEE kune-CPEE-ukuba uyakhumbula i-cryptography yakhe-kuba abemi be-MSPEE baya kuvotela imigangatho ephezulu yokuchasana nokungcola kunabemi be-CPEE kwinkqubo yezopolitiko yedemokhrasi.
Ngokungafaniyo noninzi lwesakhiwo esisesikweni sikaRoemer, imodeli ayenzayo ukucebisa esi sigqibo yi-pedantic obfuscation ecocekileyo. Akuyomfuneko kwaphela ukuthetha ingongoma. Okubi nangakumbi, ayikungqini nobungqina. URoemer uyavuma: “Yonke le nto yintelekelelo, kuba iziphumo zokulingana ngokubanzi zinokuba nzima. Ekuphela kwendlela yokuqinisekisa ukuba intlalontle iya kuba njani kukulingana kukungqina ithiyori…. Andinazo iithiyori eziqhelekileyo ngeli xesha.” Ngamanye amazwi, konke akwenzileyo ngemodeli, ukuza kuthi ga ngoku, kukwenza izibalo zokubonisa, ngokusekelwe kukhetho oluthile lwemisebenzi kunye neeparamitha. Akakhange abonakalise ukuba isigqibo sakhe siya kulandela phantsi kokhetho olwahlukileyo nolungekho ngqiqweni lwemisebenzi kunye neeparamitha. Nto leyo eyenza ukuba imodeli yakhe yonke kunye netheyibhile eneenkcukacha ezibonisa iziphumo zezibalo zakhe kumaphepha 70 kunye nama-71 zinganyanzelisi ngaphezu kwesishwankathelo sam somlomo sengqiqo ayiqikelelayo. Andithandabuzi ukuba yena, okanye omnye wabafundi bakhe abaphumeleleyo uya kuphumelela ekuqinisekiseni iithiyori eziqhelekileyo ezisekelwe kwimodeli kungekudala okanye kamva. Ngapha koko, zivela phi ezinye ii-dissertations? Kodwa kude kube ngoko, "isiqingatha sokubhaka" libinzana elifika engqondweni. Ngaphezu koko, akukho mntu unengqiqo unokufuna imodeli enjalo, kunye neethiyori, ukumqinisekisa ngento engeyiyo into engabonakaliyo.
Kuyathakazelisa ukuba ukukhawuleza ukurhoxa kweqhinga esikhuthazwa ngabakhenkethi esizifundiswa siguqukela ekubeni yinkqubo epheleleyo. Ukuphendula ekuweni kobukomanisi abanye abazibize ngoosoqoqosho abagqamileyo kwiNkomfa yaBafundi beSocialist eNew York kwiminyaka emihlanu eyadlulayo bathi “ukwaliwa” kufuneka kuqwalaselwe kwakhona, kwaye mhlawumbi iimarike zinokuba yinxalenye yoqoqosho lobusoshiyali ukuba zifanelekile. “ukuhlalisana,” ukusebenzisa ibinzana elaqulunqwa nguDiane Elson. Ngoku uRoemer uvuyiswa ngabantu abafana noSamuel Bowles kunye no-Erik Olin Wright ngokuvuma ukuba uLange wayengalunganga kwaye uHayek wayechanekile, ngokubonisa ukuba kuphela ukulungiswa okufunekayo kwizabelo zeemarike zamahhala kukubonisa ukucwangciswa okuchazwe kwiJapan Keiretsu kunye neMITI, iibhanki zotyalo-mali zaseJamani. , kunye nesicwangciso sotyalo-mali eTaiwan, ngenxa yokulahla ubungxowankulu ngokwenza wonke ummi abe ngungxowankulu-wonke umntu kufuneka adlale umdlalo wepoker wentengiso kwaye awukwazi nokukhupha imali-kunye nokohlwaya amasoshiyali ngokudemonisa ubunini babucala kunye nokukhohlisa ubunini boluntu. Oosocialists bezentengiso, ngokwenene, "bahambe umgama omde, mntwana."
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