In 1986 Sergio Ricossa published a true contemporary classic that is The end of the economy. Essay on perfection (Sugarco 1986 and then rebuilt by Rubbettino-Facco in 2007) in which he clearly defining the categories of “perfectism” and “imperfectism”, shows his great ability to investigate the vastness of economic issues in all their theoretical meaning.
In this book he comes to face philosophical and even theological issues that often come to light by thinking about concepts such as the value, tools and relationships that derive from the field of human activities of coexistence and in exchange relationships. This work is brilliant and marks a milestone for economic culture and beyond: in it the categories of the right and left are overcome (the perfectists are both on the left and on the right), and at the same time they are analyzed and definitively dismantled the historical, philosophical and moral origins of the great utopias that have preconated the “paradise in earth”. All the theory of “prophets” who dotted the path of humanity up to Marx and Keynes and their followers, bearers of the message that the end of the economic necessity would be the premise for a perfect world! They wanted a perfect world, and, where they triumphed their ideas, made it unlivable.
This is a work destined to be always current because the analysis that is carried out also concerns theories and ideologies that still influence, condition and condition the actions of the governments and the structures of the world markets.
He wrote Ricossa: “To be clear, we will say perfectly every doctrine that predicts a social kingdom of perfection, without in the domain of the economy; and imperfectism that little of contrasting and paradoxical, which considers the perfect undesirable, more than impossible, and the economic aspect like the others of our life, not a branch of demonology” (ibid).
The so -called “elegant tradition” that has always contributed to despising economic matter as “low and imperative”, is combined with the enemy theories of the market and the free economic initiative, in search of a utopian society, emancipated by the “economic needs” and regulated by illuminated minds that control and codify.
Still recode: “When we get used to evaluating ideas and thinkers along the axis that contrasts perfectism to imperfect, we are surprised not so much to understand them better, as to understand them differently from ordinary interpretation. For example, remaining in the field of economists, Keynes is placed alongside Marx, who had also criticized with roughness, and to go away from Einaudi, to which the Municipality had to bind it. liberalism. (Ibid)
This new interpretation exceeds the previous patterns, including the “right and left” one, and allows you to better frame theories and disciplines not only economic: “The dichotomy is similar for a great variety of other doctrines, theories and concepts: we will discover or rediscover two conceptions of the market, balance and economic development, but also two conceptions of time, history, the future. Perfectism and imperfect in short. of life and the world, even two theologies; (Ibid)
Even today the perfectists spread and swept trying to impose their vision of “paradise on earth” to others, and all the great evils and the worst regimes originate from this. It is therefore a question of unmasking them and reinforcing the ranks of the imperfectists who constitute the opposite front of freedom.
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