این روزها بحث داغ محافل اقتصادی طرح تحول اقتصادی و جزء اصلی آن هدفمندی یارانهها و حذف یارانه حاملهای انرژی است. در اینکه هدفمندسازی یارانهها کار مهمی است، بحثی نیست. اما بحث بر سر این است که ناکارایی نظام اقتصادی ایران ناشی از چیست؟ ناکارایی بازار یا ناکاراییهای مجهول؟ کارایی بازار بدین معنی است که بازار موجبات تخصیص بهینه منابع را فراهم میآورد. از یکسو باید دید ناکارایی بازار چند درصد از ناکارایی نظام اقتصادی ایران را به خود اختصاص میدهد و از سوی دیگر ناکارایی مجهول چقدر از آن را؟ طرح تحول اقتصادی درپی آن است تا بخشی از مساله ناکارایی بازار را حل کند که البته باید دید آیا در این راه موفق میشود یا خیر؟ برای مثال اجرای سیاست شوک درمانی در این مسیر بهتر است یا تدریجگرایی. اما موضوعی که در این میان نباید مورد بیتوجهی قرار گیرد ناکارایی مجهول است. اقتصاددان مشهور، هاروی لیبنشتاین، ناکارایی مجهول را عدم استفاده بهینه از نیروی کار، سرمایه، تکنولوژی، ناکارایی سازمانی، تاخیر زمانی، ناکارایی جریان اطلاعات، ناکارایی چانهزنی موثر و ناکارایی همکاری کارکنان (در یک بنگاه و در نتیجه در کل اقتصاد) تعریف میکند. اینها مسائلی هستند که باید در کنار هدفمندسازی یارانهها مد نظر قرار گیرد. به عبارت دیگر درست است که نظام بازار میتواند تاحدی سازوکار تخصیص بهینه منابع را فراهم آورد، اما در این میان دو نکته اساسی باید بهدقت مورد توجه ویژه قرار گیرد.
نخست اینکه مناسبات بازار به شدت در عرصه اقتصاد از قوانین و مقررات موجود تاثیر میپذیرد. برای مثال نقش قوانین ضدتراست یا قوانین حمایت از تراستها و ایجاد انحصار میتواند منجر به ایجاد بازارهای ویژهای شود. نقش قانون به دلیل وجود انواع قراردادها در تنظیم مناسبات بازار بسیار کلیدی است. قراردادهای قانونی به توافقات بازار شکل میدهند و مداخلات قانونی موجب تغییر در رفتارهای بازاری میشود. گاهی این مقررات باعث ترویج رقابت میشوند و گاهی هم سبب تقویت انحصار و ممانعت از ایجاد شفافیت. برای مثال یک کارخانه خودروسازی را در نظر بگیرید. فرض کنید این کارخانه خودروسازی کالای خود را تقریبا بیش از دوبرابر قیمت جهانی خودرو در بازار داخلی میفروشد. خوب بهفرض که حتی با حذف یارانههای انرژی که این کارخانه از آن بهره میبرد احتمالا باید محصولاتش گرانتر شود و بازهم هزینه ناکارایی این کارخانه به دوش مصرفکنندگان داخلی تحمیل شود. اما آنچه میتواند باعث تغییر و حذف انحصارر در اختیار این کارخانه خودروسازی شود، حذف مقررات ورود خودروهای خارجی و آزادسازی بازار خودرو است. همانطور که مشخص است حذف یارانهها در شرایطی که قوانین و مقررات اقتصادی به شکل کارآمد و در جهت حمایت از حقوق مصرفکننده نباشند، تنها باعث بدتر شدن و ضایع شدن حقوق مصرفکننده میشود. تصویب و اعمال تعرفههای گمرکی در مورد خودرو، نقشی بسیار تعیین کنندهتر از پرداخت برخی یارانهها در ناکارآمدی بازار خودرو داخلی کشور دارد.
دوم، اینکه بازار و سایر سازمانهای اقتصادی از مناسبات قدرت تاثیر بهسزایی میپذیرند. درواقع بازار و نهادها و سازمانهای اقتصادی جایی برای حضور منافع رقیب و قدرتهای نامتوازنی است که حتما باید در تحلیلها مورد توجه خاص قرار گیرند. درست همین جاست که نهاد بهمثابه قواعد، هنجار، ها و رویههایی تعریف میشود که مبادلاتی بازار را نظم میبخشد. همیننهادهای و قواعد در کنار ساخت قدرت انتظاراتی را در ذهن کنشگران بازار شکل میدهند که تاحد زیادی رفتار آنان را در بازار تحت تاثیر قرار میدهد. برای مثال، همان کارخانه خودروسازی، اگر تحت حمایت منافع مسلط بر بازار باشد، صرفا هدفمند نمودن یارانهها دردی از مصرفکننده دوا نمیکند و حقوق او را به او باز نمیگرداند. اینجاست که باید کمی به فراسوی بازار و مسائل حکمرانی و شیوه حکومتگری نگریست. ساختار حکمرانی شفاف، پاسخگو و عاری از فساد است که میتواند زمینه عملکرد مناسب نهاد بازار را فراهم آورد. میکوشم حکمرانی خوب را با شیوه متفاوتی کمی توضیح دهم.
در اقتصاد نظریهای وجود دارد با عنوان فور آیز. اطلاعات (Information)، انگیزه (Incentive)، سرمایهگذاری (Investment) و نوآوری (Innovation). آی اول آی اطلاعات است که نشان دهنده لزوم وجود اطلاعات در یک جامعه است. زمانیکه حتی در مورد یک نرخ تورم، بیکاری، میزان درآمدهای نفتی و … در میان کارشناسان توافق وجود ندارد، یا نهادهای تولید کننده و منتشر کننده اطلاعات و دادهها کار خود را بهدرستی انجام نمیدهند، اولین حلقه این چهار آی میشکند. بنابراین، نبود نهادهای معتبر جهت انتشار آمار و اطلاعات یکی از اجزاء اصلی حکمرانی خوب و مفید محسوب میشود. به فرض اینکه اطلاعات مفید وجود داشته باشد، حال بحث بر سر وجود انگیزههای اقتصادی است. انگیزه سرمایهگذاری در اقتصاد ایران که مبتنیبر دسترسی به اطلاعات و دادههای مورد نیاز و همچنین ثبات سیاستگذاریهای اقتصادی و سیاسی است در شرایط فعلی چندان وجود ندارد. بنابراین، وقتی انگیزه وجود ندارد، در نتیجه سرمایهگذاریای (آی سوم) صورت نمیگیرد که بخواهیم با نوآوری (آی چهارم) روبرو باشیم. پس مساله نظم بازار و درواقع مساله بخش سیاسی و توجه به اقتصاد سیاسی بازار و دولت امر اساسی است که باید در مسیر اصلاحات اقتصادی مد نظر قرار گیرد.
فکر کنم مطلب جالی نوشتی. ولی نه با این فونت!۱
لطفا درستش کن تا بتوانیم بخوانیمش
آقای مهدی! جانا سخن از زبان ما میگویی
من که چشمم از حدقه درآمد، اشکم هم سرازیر شد ولی آخرش نتوانستم بخوانمش
امیدوارم اندازه فونتش درست شود
سلام محمد وبلاگ جدیدت “دگردیسی مشغولیتها” بسیار جذاب و پربار است. امیدوارم با این اوضاع بی سامان همیشه دلگرم نوشتن باشی ارادتمند/ کورش
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Apple now has Rhapsody as an app, which is a great start, but it is currently hampered by the inability to store locally on your iPod, and has a dismal 64kbps bit rate. If this changes, then it will somewhat negate this advantage for the Zune, but the 10 songs per month will still be a big plus in Zune Pass’ favor.
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Dan on April 6th, 2009 at 12:38 pm:The Christian definition of the Four Virtues, by St. Augustine is as follows:According to St. Augustine, virtue leads to a happy life. Virtue is perfect love of God. The four virtues, for St. Augustine, are taken from four forms of love. The four virtues are the following:Temperance is love giving itself entirely to that which is loved (God). Temperance is love keeping itself entire and incorrupt for God. Let us consider temperance, which promises us a kind of integrity and incorruption in the love by which we are united to God. The office of temperance is in restraining and quieting the passions which make us pant for those things which turn us away from the laws of God and from the enjoyment of His goodness, that is, in a word, from the happy life.Fortitude is love readily bearing all things for the sake of the loved object. Fortitude is love bearing everything for the sake of God. Scriptures present to us a woman of amazing fortitude, and I must at once go on to her case. This woman, along with seven children, allowed the tyrant and executioner to extract her vitals from her body rather than a profane word from her mouth. What patience could be greater than this? And yet why should we be astonished that the love of God, implanted in her inmost heart, bore up against the tyrant, and executioner, and pain, and sex, and natural affection? Had she not heard, “Precious in the sight of the Lord is the death of His saints?†It is because she heard, “A patient man is better than the mightiest?†Proverbs 16:32. She heard, “All that is appointed you receive; and in pain bear it; and in abasement keep your patience: for in fire are gold and silver tried?†Sirach 2:4-5. She heard, “The fire tries the vessels of the potter, and for just men is the trial of tribulation?†Sirach 27:6. These verses she knew, and many other precepts of fortitude written in these books, which alone existed at that time, by the same divine Spirit who writes those precepts in the New Testament.Justice, according to St. Augustine is another virtue. Justice is love serving only the loved object (which is God) and therefore rules rightly. Justice is love serving God only, and therefore ruling all things well. The lover, then, whom we are describing, will get from justice this rule of life, that he must with perfect readiness serve the God whom he loves, who is the highest good, the highest wisdom, and the highest peace. This rule of life, is, as we have shown, confirmed by the authority of both Testaments.It may be thought that there is nothing here about man himself, the lover, but it is impossible for one who loves God not to love himself. For he alone has a proper love for himself, when he demonstrates that he aims diligently to please God, who is the chief and true good; what is to prevent one who loves God from loving himself? And then, among men should there be no bond of mutual love? We can think of no surer step towards the love of God than the love of man to man.Prudence, another virtue according to St. Augustine, is love distinguishing with sagacity between what hinders it and what helps it. The object of the highest love is only God. Prudence is love making a right distinction between what helps love towards God and what might hinder it. Prudence determines what is to be desired and what to be shunned. It is part of prudence (good judgment) to keep an active vigilance against any evil influence, which may creep up on us.To seek the good means to live well. Living well is loving God with all your heart, soul and mind. This love must be incorrupt, which is accomplished through moderation. This love must not give way to opposition, which is accomplished through fortitude; this love must serve no other, which is justice and the love must be watchful or evil things will creep in, which is a part of prudence. These things lead to the perfection of man by which he can succeed in attaining purity of truth.It may be thought that there is nothing here about man himself, the lover. It is impossible for one who loves God not to love himself. He who seeks the true good must love himself as well. What is to prevent one who loves God from loving himself? And then, among men should there be no bond of mutual love? Yes, we can think of no surer step towards the love of God than the love of man to man. The first thing to aim at is that we should be benevolent. We should not bear malice or evil against another person. For man is the nearest neighbor of man.Hear also what Paul says: “The love of our neighbor,†he says, “works no ill.†Romans 13:10 A man may sin against another in two ways, either by injuring him or by not helping him when it is in his power. It is for these things, which no loving man would do, that men are called wicked. “The love of our neighbor works no ill.†We cannot attain the good unless we first desist from working evil. Our love of our neighbor is a sort of cradle of our love to God. As it is said, “the love of our neighbor works no ill,†we may rise from this to these other words, “We know that all things issue in good to them that love God.†Romans 8:28
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