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Wednesday, April 24, 2024

THE JPY DOOM LOOP - THE MORE JPY LOSES VALUE, THE MORE LEVERAGE IS FORCED TO COME OFFLINE, - JustDario

( If you look at the #Japan GDP in $USD rather than $JPY you can see what’s going on.)

THE JPY (COUNTERINTUITIVE) DOOM LOOP - THE MORE JPY LOSES VALUE, THE MORE LEVERAGE IS FORCED TO COME OFFLINE, THE MORE THE JPY LOSES VALUE - JustDario

 

Almost 9 months ago now in the post “$JPY CARRY TRADE – THE BIGGEST FINANCIAL TICKING TIME BOMB OF ALL?“, I tried to explain how, in the current market conditions where the shortage of quality collateral assets is becoming incredibly scarce, a depreciating #JPY would have put the ginormous and popular #JPY carry trade, a “sure win” no more, under pressure. In a nutshell, when someone borrows #JPY to invest in non-JPY assets (let’s assume US treasuries), the risk is hedged via FX swaps that are efficient both in terms of risk protection and cost (under the assumption that the differential in rates between US and Japan remains stable). However, there is a detail I do not understand why people keep ignoring: if the non-JPY investment leg goes underwater, then the investor faces capital losses in unwinding the JPY carry trade. This is what happens: 

1 – #JPY depreciates and at, let’s say, 154, triggers a request for additional margin to the counterpart that holds the carry trade on the FX Swaps in place. Yes, if #JPY appreciates, the broker will post collateral, but if the opposite happens, that burden switches on top of the investor. 

2 – The investor has two alternatives: either post additional collateral or unwind its carry trade. Of course, they will always prefer the first option since the second will force them to book a big capital loss in the current market scenario. 

3 – Here is when the “doom loop” starts. No investor keeps their assets idle; these are always “put to work” to maximize portfolio returns. Translated, assets not pledged as collateral, hence in the availability of the investor, are constantly repoed out to source additional liquidity. How would they invest the additional liquidity? Easy answer: yield harvesting (from Reverse Repos against lower-rated bonds to the infamous short Volatility trades of any sort). Now it should be clear why an investor forced to post collateral will have less liquidity at his disposal due to the necessity to unwind their repos and deliver that collateral to their broker. Hold on a second, then why don’t brokers use that collateral to gain extra returns? 

 4 – The answer to the question above is no, why? That would be very capital inefficient for brokers who are not supposed to carry “directional” exposure but maximize their profits by making their balance sheet more efficient. How can that be achieved? If a broker receives collateral from an investor in 99.9% of the cases, it will re-pledge that collateral to the counterpart he used to hedge its own exposure. Furthermore, there is another problem here, the shift from a low to a high-interest rate environment will haircut collateral value significantly. This means that a counterpart being margin-called will have to post more than 100% of the collateral nominal value to its broker (and the broker will flip that over to its own counterpart). 

5 – Now that we have seen how liquidity comes offline, it’s time to see why this puts additional pressure on the JPY once a JPY carry trade is being unwound. First of all, from an FX perspective, the unwinding of a JPY carry trade is a neutral transaction because the change in NPV is being constantly hedged by brokers. So when an FX Swap ceases to be in place, the counterparts simply exchange the original nominal amounts and in our case, if the investor defaults on its non-JPY leg, the broker will dump the collateral for foreign currency but still deliver the JPY nominal. The investor will incur capital losses on the non-JPY leg but as you can see, they will still have the JPY needed to repay their initial JPY borrows and close the carry trade. 

 6 – The original lender in the JPY carry trade will now see the currency coming back on its balance sheet. If the lender is a Japanese bank and they prefer to reinvest the JPY in JGB, that will put pressure on the JPY since the BOJ will be forced to print more JPY to pay for the increasing yields on Japanese government bonds (WHY A HISTORICAL $JPY CURRENCY CRISIS IS AT THE DOORSTEP OF #JAPAN). If the original lender is a Japanese shadow bank, in the current environment this is expected to pay back its own funding to the Japanese bank that lent to it in the first place or to reinvest those proceeds into JGBs (in both cases we are back in the situation I described just above). What if the original lender is a non-Japanese bank or shadow bank? You can hardly expect them to keep that balance in JPY while this keeps depreciating and offers a meager yield compared to those they can get in their local market. As a consequence, even in this scenario, the JPY balance will be dumped for a stronger currency. 

7 – This last dump brings us back to point one when the “doom loop” began, but this time the FX rate will be at 155 instead of 154.

Putting it all together we now see:

... now we are seeing how the battle over JPY is within a war already lost 

 

 

Monday, April 22, 2024

WAR-AND PEACE- IN THE GLOBAL VILLAGE+GUERRA Y PAZ EN LA ALDEA GLOBAL (TOLSTOY AND McLUHAN)

 

 


 

"WWI was a railway war of centralism and encirclement. WWII was a radio war of de-centralism. WWIII is a guerrilla information war with no division between military and civilian participation." - 

Marshall McLuhan (1970) 

 

Modern history replying to these questions says: you want to know what this movement means, what caused it, and what force produced these events? Then listen:

“Louis XIV was a very proud and self-confident man; he had such and such mistresses and such and such ministers and he ruled France badly. His descendants were weak men and they too ruled France badly. And they had such and such favorites and such and such mistresses. Moreover, certain men wrote some books at that time. At the end of the eighteenth century there were a couple of dozen men in Paris who began to talk about all men being free and equal. This caused people all over France to begin to slash at and drown one another. They killed the king and many other people. At that time there was in France a man of genius—Napoleon. He conquered everybody everywhere—that is, he killed many people because he was a great genius. And for some reason he went to kill Africans, and killed them so well and was so cunning and wise that when he returned to France he ordered everybody to obey him, and they all obeyed him. Having become an Emperor he again went out to kill people in Italy, Austria, and Prussia. And there too he killed a great many. In Russia there was an Emperor, Alexander, who decided to restore order in Europe and therefore fought against Napoleon. In 1807 he suddenly made friends with him, but in 1811 they again quarreled and again began killing many people. Napoleon led six hundred thousand men into Russia and captured Moscow; then he suddenly ran away from Moscow, and the Emperor Alexander, helped by the advice of Stein and others, united Europe to arm against the disturber of its peace. All Napoleon’s allies suddenly became his enemies and their forces advanced against the fresh forces he raised. The Allies defeated Napoleon, entered Paris, forced Napoleon to abdicate, and sent him to the island of Elba, not depriving him of the title of Emperor and showing him every respect, though five years before and one year later they all regarded him as an outlaw and a brigand. Then Louis XVIII, who till then had been the laughingstock both of the French and the Allies, began to reign. And Napoleon, shedding tears before his Old Guards, renounced the throne and went into exile. Then the skillful statesmen and diplomatists (especially Talleyrand, who managed to sit down in a particular chair before anyone else and thereby extended the frontiers of France) talked in Vienna and by these conversations made the nations happy or unhappy. Suddenly the diplomatists and monarchs nearly quarreled and were on the point of again ordering their armies to kill one another, but just then Napoleon arrived in France with a battalion, and the French, who had been hating him, immediately all submitted to him. But the Allied monarchs were angry at this and went to fight the French once more. And they defeated the genius Napoleon and, suddenly recognizing him as a brigand, sent him to the island of St. Helena. And the exile, separated from the beloved France so dear to his heart, died a lingering death on that rock and bequeathed his great deeds to posterity. But in Europe a reaction occurred and the sovereigns once again all began to oppress their subjects.”

It would be a mistake to think that this is ironic—a caricature of the historical accounts. On the contrary it is a very mild expression of the contradictory replies, not meeting the questions, which all the historians give, from the compilers of memoirs and the histories of separate states to the writers of general histories and the new histories of the culture of that period.

The strangeness and absurdity of these replies arise from the fact that modern history, like a deaf man, answers questions no one has asked.

If the purpose of history be to give a description of the movement of humanity and of the peoples, the first question—in the absence of a reply to which all the rest will be incomprehensible—is: what is the power that moves peoples? To this, modern history laboriously replies either that Napoleon was a great genius, or that Louis XIV was very proud, or that certain writers wrote certain books.

All that may be so and mankind is ready to agree with it, but it is not what was asked. All that would be interesting if we recognized a divine power based on itself and always consistently directing its nations through Napoleons, Louis-es, and writers; but we do not acknowledge such a power, and therefore before speaking about Napoleons, Louis-es, and authors, we ought to be shown the connection existing between these men and the movement of the nations.

If instead of a divine power some other force has appeared, it should be explained in what this new force consists, for the whole interest of history lies precisely in that force.

History seems to assume that this force is self-evident and known to everyone. But in spite of every desire to regard it as known, anyone reading many historical works cannot help doubting whether this new force, so variously understood by the historians themselves, is really quite well known to everybody.

War and Peace
Epilogue 2, Chapter 1


Written: 1869
Source: Original Text from Gutenberg.org
Transcription/Markup: Andy Carloff
Online Source: RevoltLib.com; 2021 

 


 

Sunday, April 21, 2024

THOREAU COMO ERIZO (THOREAU AS HEDGEHOG (15-04-2024 (II))

 

 


 

There is a line among the fragments of the Greek poet Archilochus which says: ‘The fox knows many things, but the hedgehog knows one big thing.’ Scholars have differed about the correct interpretation of these dark words, which may mean no more than that the fox, for all his cunning, is defeated by the hedgehog’s one defence. But, taken figuratively, the words can be made to yield a sense in which they mark one of the deepest differences which divide writers and thinkers, and, it may be, human beings in general. For there exists a great chasm between those, on one side, who relate everything to a single central vision, one system, less or more coherent or articulate, in terms of which they understand, think and feel – a single, universal,organising principle in terms of which alone all that they are and say has significance – and, on the other side, those who pursue many ends, often unrelated and even contradictory, connected,if at all, only in some de facto way, for some psychological or physiological cause, related to no moral or aesthetic principle.These last lead lives, perform acts and entertain ideas that are centrifugal rather than centripetal; their thought is scattered or diffused, moving on many levels, seizing upon the essence of a vast variety of experiences and objects for what they are in them-selves, without, consciously or unconsciously, seeking to fit them into, or exclude them from, any one unchanging, all-embracing,sometimes self-contradictory and incomplete, at times fanatical, unitary inner vision. The first kind of intellectual and artistic personality belongs to the hedgehogs, the second to the foxes; and without insisting on a rigid classification, we may, without too much fear of contradiction, say that, in this sense, Dante belongs to the first category, Shakespeare to the second; Plato, Lucretius,Pascal, Hegel, Dostoevsky, Nietzsche, Ibsen, Proust are, in varying degrees, hedgehogs; Herodotus, Aristotle, Montaigne, Erasmus,Molière, Goethe, Pushkin, Balzac, Joyce are foxes.

(Isaiah Berlin, TheHedgehog and the Fox)

 

"Much has been said about American slavery, but I think that we do not even yet realize what slavery is. If I were seriously to propose to Congress to make mankind into sausages, I have no doubt that most of the members would smile at my proposition, and if any believed me to be in earnest, they would think that I proposed something much worse than Congress had ever done. But if any of them will tell me that to make a man into a sausage would be much worse — would be any worse — than to make him into a slave — than it was to enact the Fugitive Slave Law, I will accuse him of foolishness, of intellectual incapacity, of making a distinction without a difference. The one is just as sensible a proposition as the other.

(…)

The foul slime stands for the sloth and vice of man, the decay of humanity; the fragrant flower that springs from it, for the purity and courage which are immortal. 

Slavery and servility have produced no sweet-scented flower annually, to charm the senses of men, for they have no real life: they are merely a decaying and a death, offensive to all healthy nostrils. We do not complain that they live, but that they do not get buried. Let the living bury them: even they are good for manure."


Slavery in Massachusetts
 
by Henry David Thoreau

 

La esclavitud y la servidumbre no han producido ninguna flor de aroma dulce anualmente, para animar los sentidos del hombre, porque no tienen vida real: son meramente un decaimiento y una muerte, ofensivas a todos los orificios nasales sanos. No nos oponemos a que ellas vivan, sino a que no sean enterrradas. Permitamos que los vivos las entierren. Incluso ellas son buenas como abono.


HDT (Esclavitud en Massachusetts)

 

 

A cada uno su propia esperanza 

Spes sibi quisque 

WAIT NOT TILL SLAVES PRONOUNCE THE WORD 

No esperes hasta que los esclavos pronuncien la palabra 

para liberar a los cautivos, 

se libre por tí mismo, que no te confinen, 

y dí adios a la esclavitud. 

Vosotros sóis todos esclavos, tenéis vuestro precio, 

y os reunís sólo para reunir lamentos, 

entonces se alza, 

el más valioso se alza, 

oigo sonar sus grilletes. 

No pienses que el tirano se sienta lejos 

en tu propio pecho tienes 

el Distrito de Columbia 

y el poder para liberar al Esclavo.

 El corazón más cálido alimenta el norte, 

está todavía demasiado frío y lejano, 

la liberación del hombre de color debe venir

 del Africa rechazada. 

Apresúrate y libera al cautivo

 ¿Eres tan libre que sólo te lamentas? La esclavitud más profunda y rastrera 

abandona la libertad por un suspiro. 

Wait not till slaves pronounce the word by Henry David Thoreau 

Wait not till slaves pronounce the word 

To set the captive free, 

Be free yourselves, be not deferred, 

And farewell slavery. 

Ye are all slaves, ye have your price, 

And gang but cries to gang. 

Then rise, the highest of ye rise, 

I hear your fetters clang.  

Think not the tyrant sits afar 

In your own breasts ye have 

The District of Columbia 

And power to free the Slave

The warmest heart the north doth breed, 

Is still too cold and far, 

The colored man's release must come 

From outcast Africa. 

 Make haste & set the captive free!— 

Are ye so free that cry? The lowest depths of slavery

Leave freedom for a sigh.

Saturday, April 20, 2024

"SING ME A SONG OF A LAD" (15-04-2024)

 

 


 

(Narcisos, Circo de Peñalara)

Glory of youth glowed in his soul;

Say, could that lad be I?
Merry of soul he sailed on a day
Over the sea to Skye.

Give me again all that was there,
Give me the sun that shone!
Give me the eyes, give me the soul,

Billow and breeze, islands and seas,
Mountains of rain and sun,
All that was good, all that was fair,

All that was (me is) not gone. 

 RLS

 

 

 

LA CANCION DEL VIAJERO,VOYAGER'S SON

(12-10-2010)

Río gentil, río gentil,
con la resolución con que fluye tu corriente
muchos valientes que viajaron al Canadá
bravamente proclamaron la jovial canción.

Aquella antigua de nuestros valientes padres,
muchos caídos tiempo atrás, 

bogando sobre las aguas mecidas por el viento
pensada para disipar en canción el cuidado.

Ahora el sol está detrás de los sauces,
ahora su reflejo atraviesa el lago,
escuchando las onduladas aguas
el eco despierta canciones líquidas.

Sale Apolo ante nosotros,
allí donde la sturnella comenzó su canto.
Podamos todos en coro atronador
alabar al glorioso rey del día.

Entonces perseguimos nuestra vida con placer,
entonces somos nosotros mientras las horas pasan,
entonces nos rebelamos contra toda medida,
vida jovial nosotros, mientras podamos

HDT

(traducción Guillermo Ruiz)

Wednesday, April 17, 2024

EL "PROTA" ES EL MENSAJE (I, McLUHAN Y GEORGE CLOONEY)

 

 “Today he [Archimedes] would have pointed to our electric media and said ‘I will stand on your eyes, your ears, your nerves, and your brain, and the world will move in any tempo I choose.’ We have leased these ‘places to stand’ to private corporations.” 

Marshall McLuhan 1964

 

Saturday, April 13, 2024

"NADIE PUEDE BURLAR A LA NATURALEZA": (SERIES (I), "EL PENSAMIENTO Y EL PURO DESEO")


 



(ROLAND BARTHES Y MIQUEL BARCELÓ)

("El susurro de la lengua"; 8/05/2021+13/04/2024)

La palabra es irreversible, ésa es su fatalidad. Lo que ya se ha dicho, no puede recogerse, salvo para aumentarlo: corregir, en este caso, quiere decir, cosa rara, añadir.

(...)

yo oía la música, el aliento, la tensión, la aplicación, en suma, algo así como una finalidad (...)

a la escena sonora le faltaría una erótica (en el más amplio sentido del término), el impulso, o el descubrimiento, o el simple acompañamiento de una emoción: lo que aportaban precisamente la cara de los muchachos chinos.

(...)

Hoy día me imagino a mí mismo un poco como el Griego antiguo tal como Hegel lo describe: el Griego interrogaba, dice, con pasión, sin pausa, el susurro de las hojas, de las fuentes, del viento, en definitiva, el estremecimiento de la Naturaleza, para percibir en ellos el plan de una inteligencia.Y en cuanto a mí, es el estremecimiento del sentido lo que interrogo al escuchar el susurro del lenguaje, de ese lenguaje que es para mí, hombre moderno, mi Naturaleza.

(Traducción de C. Fernández Medrano)

Le blanc serait la pensée

El color es el deseo, no es algo meditado. El blanco sería el pensamiento. El color, puro deseo. Como cuando te despiertas y necesitas algo como un limón, o necesitas un azul de ultramar o una armonía de colores.

("De la vida mía", traducido por Eloi Grasset)

"Susurro del lenguaje matemático" (aproximaciones y diferencias):

Volumen de agua del cuerpo humano: 4x10^7 microlitro /

Volumen promedio células cuerpo humano: 4x10^-6 microlitro

(volumen de un eritrocito: 84x10^-9 microlitro)

aproximación:  Número de células del cuerpo humano en un manual: 10^13 

El cerebro se estima contiene 10^11 neuronas (cien mil millones)

Diferencia

Tuesday, April 09, 2024

EL GRAN INQUISIDOR (THE GRAND INQUISITOR): DOSTOEVSKI CONSPIRANOICO ("JUDGE US IF THOU CANST AND DAREST!")

 

 


 

THOREAU, PRINCIPALMENTE: (12-12-2008+9-01-2022: SANGRE Y HUMANIDAD (V), EL GRAN INQUISIDOR)

 

If perchance Thou wouldst hear it from my own lips, then listen: We are not with Thee, but with him, and that is our secret! For centuries have we abandoned Thee to follow him, yes—eight centuries. Eight hundred years now since we accepted from him the gift rejected by Thee with indignation; that last gift which he offered Thee from the high mountain when, showing all the kingdoms of the world and the glory of them, he saith unto Thee: "All these things will I give Thee, if Thou will fall down and worship me!" We took Rome from him and the glaive of Caesar, and declared ourselves alone the kings of this earth, its sole kings, though our work is not yet fully accomplished. But who is to blame for it? Our work is but in its incipient stage, but it is nevertheless started. We may have long to wait until its culmination, and mankind have to suffer much, but we shall reach the goal some day, and become sole Caesars, and then will be the time to think of universal happiness for men.

"'Thou couldst accept the glaive of Caesar Thyself; why didst Thou reject the offer? By accepting from the powerful spirit his third offer Thou would have realized every aspiration man seeketh for himself on earth; man would have found a constant object for worship; one to deliver his conscience up to, (…)

In accepting the kingdom of the world and Caesar's purple, one would found a universal kingdom and secure to mankind eternal peace.

(…)

And all will be happy, all except the one or two hundred thousands of their rulers. For it is but we, we the keepers of the great Mystery who will be miserable.

(…)

Peaceable will be their end, and peacefully will they die, in Thy name, to find behind the portals of the grave—but death. But we will keep the secret inviolate, and deceive them for their own good with the mirage of life eternal in Thy kingdom. For, were there really anything like life beyond the grave, surely it would never fall to the lot of such as they!

(…)

We are also threatened with the great disgrace which awaits the whore, "Babylon the great, the mother of harlots"—who sits upon the Beast, holding in her hands the Mystery, the word written upon her forehead; and we are told that the weak ones, the lambs shall rebel against her and shall make her desolate and naked. But then will I arise, and point out to Thee the thousands of millions of happy infants free from any sin. And we who have taken their sins upon us, for their own good, shall stand before Thee and say: "Judge us if Thou canst and darest!"

Know then that I fear Thee not. Know that I too have lived in the dreary wilderness, where I fed upon locusts and roots, that I too have blessed freedom with which thou hast blessed men, and that I too have once prepared to join the ranks of Thy elect, the proud and the mighty. But I awoke from my delusion and refused since then to serve insanity. I returned to join the legion of those who corrected Thy mistakes. I left the proud and returned to the really humble, and for their own happiness. What I now tell thee will come to pass, and our kingdom shall be built, I tell Thee not later than to-morrow Thou shalt see that obedient flock which at one simple motion of my hand will rush to add burning coals to Thy stake, on which I will burn Thee for having dared to come and trouble us in our work. For, if there ever was one who deserved more than any of the others our inquisitorial fires—it is Thee! To-morrow I will burn Thee. Dixi'."

Fyodor Dostoyevsky

Translator: H. P. Blavatsky

(Louis Althusser cites "The Grand Inquisitor" as the original 'anticipatory' anti-socialist/anti-totalitarianism ideological work, in the chapter "On Ideology" in On the Reproduction of Capitalism. London: Verso. p. 177.)

(El Gran Inquisidor ha extremado su estrategia. El dominio no puede ya basarse en la recompensa en otra vida sino en la negación de cualquier vida en ésta. No cabe ni siquiera la memoria de la eternidad de los otros-ni de la propia- en esta vida. Y cada cosa debe excluir el entusiasmo y la voluntad que lucha y encuentra un mérito nuevo. Y toda clase de cosas bellas. Solo cabe el poder y la derrota que excluye cualquier horizonte de vida. Ello exige que más acá de la tumba solo encontremos, también, la muerte. No hay ningún nacimiento más acá ni más allá de la muerte.)

Quizás lo que tú quieres es escucharlo precisamente de mis labios, pues escucha nosotros no estamos contigo sino con él, ¡éste es nuestro secreto! Hace mucho tiempo que estamos con él y no contigo, hace ya ocho siglos. Hace exactamente ocho siglos que aceptamos de él lo que tú rechazaste indignado, el último don que te ofreció al mostrarte todos los reinos de la tierra: aceptamos de él Roma y la espada del César y nos declaramos reyes de la tierra, reyes únicos, aunque no hemos tenido tiempo de llevar hasta su plena realización nuestra empresa ... pero alcanzaremos nuestro objetivo y seremos césares: entonces pensaremos en la felicidad de los hombres en toda la tierra. No obstante, ya entonces tú habrías podido tomar la espada del César. ¿Por qué rechazaste este último don? Si hubieras aceptado este último consejo del espíritu poderoso, habrías proporcionado al hombre cuanto busca en la tierra, es decir, un ser ante el que inclinarse, un ser al que confiar la conciencia ... De haber aceptado el mundo y el purpúreo manto del César, habrías fundado el reino universal y habrías asegurado la paz en la tierra... Has de saber que no te temo ... que también yo he bendecido la libertad con la que tú bendijiste a las gentes...Pero abrí los ojos y no quise ponerme al servicio de la insensatez...Lo que te digo se cumplirá, se establecerá nuestro reino...Pues si ha habido alguien que ha merecido nuestra hoguera más que nadie, eres tú. Mañana te quemaré. Dixi."

(Dostoyevski, El Gran Inquisidor, traducción de Augusto Vidal)