J.R.’s Zaphne Blog News for 01-31-2018

Association of Transformational Leaders – SoCal: Compassionate Capitalism

Leading Compassionate Capitalism

Keywords: conscious capitalism, corporate ethics, Jeffrey Sachs, David Koch, John Mackey, presencing, moral foundations, eco-systems, leadership Leading Compassionate Capitalism !3 Leading Compassionate Capitalism ! We are experiencing the convergence of three global pathologies; ecological degradation, extreme economic inequality, and increasing spiritual/cultural divisiveness and conflict. Leading Compassionate Capitalism !4 The lenses used include integrating the general theories of social psychologist Jonathan Haidt and economist Otto Scharmer with an examination of the more specific contexts and leadership style of Sachs, Mackey, and Koch. Our inquiry is guided by broad questions: Is compassionate capitalism an oxymoron? How can understanding the social psychology and the moral foundations of leaders enhance our ability to evolve our economic system? Is it possible to develop increased empathy and compassion within the highest leadership ranks of multi-national corporations? What tools are emerging that have the potential to shift the culture of leadership and to build our global capacity to address environmental degradation, economic inequality, and religious/ political unrest/violence? ! Three Leaders’ Stories: Moments of Madness and Mindfulness One of the foundational beliefs of capitalism is ‘homo economicus’. Compassion is defined as a feeling of deep sympathy and sorrow for another who is Leading Compassionate Capitalism !5 stricken by misfortune, accompanied by a strong desire to alleviate the suffering. Their approaches to changing the world represent a continuum of thought in the area of corporate ethics, conscious capitalism, and the moral foundations or ethos needed to shape the Leading Compassionate Capitalism !6 evolution of our economic systems. “After his first trip to sub-Saharan Africa he started Leading Compassionate Capitalism !7 looking at the world with new eyes. Sachs did not take the time to listen to the people he was trying to help, he did not Leading Compassionate Capitalism !8 understand the cultural differences, and he underestimated the impact of the complex moral foundations that existed in the villages he was hoping to transform. In December 1999, a civil jury found that Koch Industries had taken oil Leading Compassionate Capitalism !12 it didn’t pay for from federal land by mismeasuring the amount of crude it was extracting. Another moral foundation that is particularly applicable to the three leaders Leading Compassionate Capitalism !13 examined in this paper is the liberty/oppression foundation. Leading Compassionate Capitalism !14 The evolution from ego-capitalism to eco-capitalism Although it may be discouraging to examine the blind spots of these three leading ethical, conscious, or compassionate capitalists; there may be hope offered through the work of Otto Scharmer and the Presencing Institute. Leading Compassionate Capitalism !15 In a sense, if Mackey, Sachs, and Koch are inadequate or ineffective in their commitment to the cause of making the world a better place, it may be the process of absencing that creates their many moments of leadership madness. All three create and communicate their vision, and feel they are the Leading Compassionate Capitalism !16 ‘true’ leaders.

Keywords: [“lead”,”Koch”,”capitalism”]
Source: http://www.academia.edu/8552445/Leading_Compassionate_Capitalism

Bleeding Heart Libertarians

For most of the 20th century, American libertarians were mostly seen as – and mostly saw themselves as – defenders of capitalism. Specifically, it depends on what you mean by “Capitalism.” Now, I’ve had something to say about this before, and my friend Gary Chartier has broached the subject here at Bleeding Heart Libertarians, but I think the ground might be worth covering again in some more detail. As often as not it seems that debates about “Capitalism” involve more than one of them being employed – sometimes because each person is talking about a different thing when she says “Capitalism,” but they think that they are fighting about a common subject. Sometimes because one person will make use of the word “Capitalism” in two or more different senses from one argumentative move to the next, without noticing the equivocation. “Capitalism” has been used by its defenders just to mean a free market or free enterprise system, i.e., an economic order – any economic order – that emerges from voluntary exchanges of property and labor without government intervention. It’s important to note that while “Capitalism” in the first two senses – that of the freed market, and that of pro-business politics – are mutually exclusive, “Capitalism” in the latter two senses are conceptually independent of the political oppositions involved in the first two senses of the term. Interventionist states might intervene either against, or in favor of, “Capitalism” in the latter two senses – when states adopt heavy-handed “Growth” policies and prop up corporate enterprise, they are attacking the free market, but they may very well be entrenching or expanding workplace hierarchy, concentrations of economic ownership, or commercial motives and activities, at the expense of other patterns of ownership, or other forms of peaceful activity, that might be more common were it not for the intervention. I point all this out, not because I intend to spend a lot of time on semantic bickering about the Real Meaning of the term “Capitalism,” or because I think that the disagreements between libertarians and progressives can all be cleared away by showing that one of them is using “Capitalism” in the first sense, while the other is really using “Capitalism” in the second, third or fourth. A lot of time to get to the real argument you first need to be willing to say, “OK, well, I see that you are complaining about ‘capitalism’ in the sense of the corporate status quo, but that’s not what I mean to defend. What I’m defending is the free market, which is actually radically different from the status quo; no doubt you disagree with that too, but for different reasons; so let’s get on with that.” In spite of their policy-level disagreement, have a very important economic claim in common: they typically take it more or less for granted that free markets, just as such, tend to produce capitalism in our third sense and our fourth. If you have “Capitalism” in sense 1, then you’ll naturally tend to get “Capitalism” in senses 3 and 4. It is only in virtue of “Capitalism” in the second sense, state capitalism or business privilege, that actually-existing capitalism, in the latter two senses, flourishes and grows.

Keywords: [“capitalism”,”sense”,”market”]
Source: http://bleedingheartlibertarians.com/2011/08/libertarian-anticapitalism

J.R.’s Zaphne Blog News for 01-31-2018

Late Night Health – Compassionate Capitalism Part 1

Slavery and capitalism

I recently decided to explore the literature about the relationship between slavery and capitalism. After reading Seymour Drescher’s history of abolition a few months ago, I became convinced that, despite the widespread belief to the contrary, slavery wasn’t in fact economically on the decline when abolition happened and that, if you ignore the negative externalities it had, it was economically very efficient. Recently a bunch of historians, especially Edward Baptist from Cornell in a book he published in 2014, have made some much more radical claims, which have become extremely popular on the left. In particular, according to them, slavery played an essential role in the industrial revolution in the US and elsewhere. Not so long ago, I heard Chomsky – who has praised Baptist’s book elsewhere – assert on Democracy Now that much of the US wealth today derived from slavery. To be clear, having read the critiques of Baptist’s book and looked at the evidence, there is not. The upshot is that, despite what Baptist and other historians recently claimed, slavery didn’t play a major role in the industrial revolution and economic growth in the US. Baptist’s argument to the contrary is based on estimates he makes without any evidence and a pretty shocking confusion about the concept of GDP. When you do the math correctly, you find that slave-grown cotton in the US made up less than 6% of the GDP. It’s also not the case that slavery was causally responsible for the industrial revolution in Great Britain, as David Eltis and Stanley Engerman show conclusively in this paper. Of course, this is hardly surprising, if you just think about it for a second: if slavery was so good for the economy, Portugal and Spain – whose economy depended much more on slavery than the UK or the US – would probably not have remained economically backward for so long, at least compared to countries such as France, the UK and the US. It would also be hard to explain why the economy of countries that didn’t benefit from slavery, such as Germany, have developed so fast during the 19th century. The CHE article is particularly misleading on that, since when you read it, Baptist’s reply doesn’t seem unreasonable. At the dinner after the debate, Olmstead challenged the historians to defend Baptist and none of them was willing to do so. This begs the question: given that Baptist’s claim, and similar claims made by other historians, is so clearly not supported by the evidence, how come they have been so well received by many other historians and in the media? The answer is pretty obvious: both history departments and the media are dominated by liberals and that the wealth of the US is the product of slavery is exactly what American liberals want to hear, so they will accept that kind of claims uncritically no matter how implausible they are. What makes that even more absurd is that, as Olmstead and Rhode note, the fact that slavery wasn’t necessary for the industrial revolution to happen only makes it worse: had it really been essential to the development of capitalism in the West, one could at least have said that something good came out of slavery, because the development of capitalism in the West was undoubtedly one of the best things that ever happened.

Keywords: [“Baptist”,”slavery”,”evidence”]
Source: https://necpluribusimpar.net/slavery-and-capitalism

History Research Paper Christian Economies: Towards a More Compassionate Capitalism

The purpose of this paper is to educate Christian leaders about the relationship between the history of Christianity and the Church’s relationship to markets, economic systems, and the development of global capitalism. More specifically the audience is economic decision makers in old-line Protestant churches, such as those on denominational finance and administration boards, foundation and pension fund boards, and social and economic justice commissions. Throughout history there have been dominant and subaltern Christianities and economic systems. The author’s experience working in economic justice in order to invent a more compassionate economic system brings with it paired beliefs in Christianity and Capitalism, along with a clear perspective of how important it is to temper free-markets with compassion. If God rules the world, what are we to make of economic injustice? The images of God contained in the Hebrew Bible range from a God who encourages the seizure of land 1 Many, but not all, of the more compassionate counter-cultural economic systems were motivated by subaltern Christian or religious communities including communities of women. 9 Although history often claims that the Christian crusades as religious wars to gain control of sacred places, the underpinnings were motivated by economic reasons. 3 Robyn Morrison IDS 1022 Christian Economies April 18, 2007 Through a practice of continually moving towards the periphery of society, monasticism was a force for spreading Christianity beyond the territory of the Christian Empire. Including Max Weber, linked the rise in capitalism to the influence of Protestant Christianity, it was more a failure of Protestant Christianity to offer a sufficiently influential counter-cultural force to resist the unfettered greed of capitalism that allowed the negative conditions of capitalism to thrive. 37 Weber himself believed that “Unlimited greed for gain is not in the least identical with capitalism, and is still less its spirit.”38 With the declining influence of Christianity in the dominant European and North American industrial age economies, the impetus for a more just and compassionate economic system came primarily from outside of mainstream Christianity. 41 Varying responses to 19th Century Capitalist Christianity The movement of Christianity into the Pacific Islands was an experience of clashing economic world views, a contrast of the island communitarian subsistence economies with 19th Century Christian materialism. Hitler neutralized the Christian Church and motivated German Christians to engage in violence promoted as “The salvation of Germany from the chaos of Bolshevism and the destruction of Christian Europe.”44 Hitler appealed to the economic suffering of the middle class, and stimulated the economy with nationalism and military spending. Going much further than John Wesley did with the doctrine of the preferential option for the poor, Gutierrez and others have taken Christianity back to 43 Support for the Social Gospel movement was widespread. According to David Chidester a 1930’s in a survey of 20,000 clergy, only 5% favored capitalism as an economic system; 28% favored some form of socialism; 75% supported the socialist party candidate for President.

Keywords: [“economic”,”Christianity”,”Christian”]
Source: http://www.academia.edu/4823396/IDS_1022_History_Research_Paper_Christian…

J.R.’s Zaphne Blog News for 01-31-2018

Compassionate Capitalist Cofee Break: Compassionate Capitalism breakdown Long

Who’s the Scrooge

Who’s the Scrooge This article was published in the Winter 1993-94 issue of Formulations by the Free Nation Foundation Who’s the Scrooge? Libertarians and Compassion by Roderick T. Long. “At this festive season of the year, Mr. Scrooge,” said the gentleman, taking up a pen, “It is more than usually desirable that we should make some slight provision for the poor and destitute, who suffer greatly at the present time. Many thousands are in want of common necessaries; hundreds of thousands are in want of common comforts, sir.” “Are there no prisons?” asked Scrooge. “Are they still in operation?” “They are. Still,” returned the gentleman, “I wish I could say they were not.” “The Treadmill and the Poor Law are in full vigour, then?” said Scrooge. “I’m very glad to hear it.” “Under the impression that they scarcely furnish Christian cheer of mind or body to the multitude,” returned the gentleman, “a few of us are endeavouring to raise a fund to buy the Poor some meat and drink, and means of warmth. We choose this time, because it is a time, of all others, when Want is keenly felt, and Abundance rejoices. What shall I put you down for?” “Nothing!” replied Scrooge. To many critics of libertarianism, the foregoing portrait of Scrooge perfectly captures the libertarian attitude to the poor: “I mind my own business; they should mind theirs. If they can’t support themselves, let them starve.” A libertarian may say with perfect consistency that generosity requires the rich to give to the poor while saying at the same time that justice requires the poor, or their advocates, to refrain from taking the property of the rich unless the rich consent. Critics of libertarianism and, all too often, libertarians themselves suppose that welfare rights are in the interest of the poor, and that libertarianism requires the poor to sacrifice that interest in the name of property rights. Are welfare rights in the interest of the poor? The poor need welfare, all right; but do they need welfare rights? A hungry person needs something to eat; and you can’t eat a right to food. In reality, the situation is exactly the reverse; it is the coercive system of enforced generosity that keeps the poor poor while the libertarian system of voluntary cooperation, without any welfare rights, is a welfare system more efficient and beneficent than any socialist’s dream. Private charity is simply more efficient than government welfare, because inefficient charities get bad publicity and lose donations to competing charities, while inefficient government programs collect their income by force, are not subject to the discipline of the market, and so waste most of their revenue on overhead. Not only would a higher percentage of the amount given for welfare purposes actually reach the poor in a libertarian welfare system, but the original amount itself would probably be higher too. So people would have more money to give to the poor, and more of the amount they gave would actually reach the poor. D.Who’s the Scrooge This article was published in the Winter 1993-94 issue of Formulations by the Free Nation Foundation Who’s the Scrooge? Libertarians and Compassion by Roderick T. Long.

Keywords: [“poor”,”libertarian”,”right”]
Source: http://www.freenation.org/a/f12l1.html

Debate: Capitalism vs socialism

Information on the causes and effects of capitalism’s need for profit to come first is scattered around this debate, but particularly relevant for the effects are the discussions on how capitalism fosters imperialism, how profit is made through exploitation, the relationship between capitalism, militarism and war, and on the destruction of the ecosystem. An excellent overview of exploitation in capitalism and its causes can be found here and more detail can be found in Historical Capitalism with Capitalist Civilization by Immanuel Wallerstein, and other more, detailed work, by Wallerstein. Capitalism places profits above moral judgement Michael Moore: “One of the most ironic things about capitalism is that the capitalist will sell you the rope to hang himself with. ” Capitalism is unequal riches; socialism is equal poverty As Franklin D. Roosevelt’s famous saying goes: “Capitalism is unequally divided riches while socialism is equally divided poverty. At the very simplest, profit in capitalism is made through the extraction of “surplus labour value” from the workers by the capitalists and through the subjugation and exploitation of people at the periphery of capitalism by those at the core in order to extract wealth from them. ” Con Capitalism divides people into classes By creating the vast earning inequalities capitalism divides people into classes whereby some people are born into more privileged positions than others. Capitalism only respects liberty of rich to stay rich Bertrand Russell: “Advocates of capitalism are very apt to appeal to the sacred principles of liberty, which are embodied in one maxim: The fortunate must not be restrained in the exercise of tyranny over the unfortunate. Explanations of how capitalism crushes human relations can be found in Life Inc. by Douglas Rushkoff and Parecon: Life After Capitalism by Michael Albert. Capitalism prevents meaningful cooperation (a brief explanation is given in the argument on Capitalism subverts community, solidarity, productivity. For the effects that capitalist competition has on society see the argument on In capitalism, profit is made through exploitation, the extended argument on capitalism fosters imperialism, exploitation and suffering and the argument that capitalism has a systemic bias against helping others – all give links for further reading. For more detailed information on the relationship between capitalism and ecocide see , How the Rich are Destroying the Earth by Herve Kemph, The Vulnerable Planet: A Short Economic History of the Environment and Ecology Against Capitalism by John Bellamy Foster, The Enemy of Nature: The End of Capitalism or the End of the World by Joel Kovel, chapters 3 and 4 of Economic Justice and Democracy by Robin Hahnel and The Modern Crisis and The Ecology of Freedom: The Emergence and Dissolution of Hierarchy by Murray Bookchin, as well as and , and for a concise source of information about the environmental catastrophe that we are facing see Little Earth Book by James Bruges. No matter what that means, the fact that capitalism is so unpopular despite endless propaganda, public relations campaigns, the internalised effects of advertising, and the way that people internalise their society) shows how deeply people are against capitalism.

Keywords: [“capitalism”,”people”,”socialism”]
Source: http://debatepedia.idebate.org/en/index.php/Debate:_Capitalism_vs_socialism

J.R.’s Zaphne Blog News for 01-31-2018

Compassionate Capitalism – SuperSeminar LA 2014

Seeing “The Post-Corporate World: Life After Capitalism”

Today, most people look at the world and see the devastation wrought by economic and political policies that result from valuing money over life. David Korten’s newest book, The Post Corporate World: Life After Capitalism is a magnificent antidote for people suffering from the TINA phenomenon. Chapter 8 points out how we can apply the rules of a true market economy to restore our species rightful place in the planet’s web of life and details Adam Smith’s Ten Rules for Mindful Markets: The market is a sophisticated, but somewhat fragile mechanism for organizing economic life so that each individual contributes to the whole while meeting their own needs with maximum freedom in the exercise of responsible choice. Among the many salient points from Earthdance, Chapter 17, A Matter of Maturation poses the question, “Why shouldn’t whole human societies go through the life stages of childhood and adolescence as each individual human does? Is not our whole species, quite like every child born to it, still young and free to learn from experience?” Just as an individual person, in navigating the transition from childhood to maturity, finds challenges of unknown dimension and depth to face and be expanded by, so we are at this very point in the evolution of life on earth facing precisely the same challenge of maturing as a species. What if we were to retool our economy according to the principles of a living economy? What might be its major features? From our observations of living systems, we may distill a number of principles helpful both in understanding why our existing economy is destroying life and how we might redesign it to serve life. Throughout the latter half of The Post Corporate World, a breath-taking range of the possibilities open to us for what life after capitalism can look like and include are presented. Bucky dedicated his life “To make the world work for 100% of humanity in the shortest possible time through spontaneous cooperation without ecological offense or the disadvantage of anyone. Among the noteworthy endeavors and information sources cited in Parts III and IV, the following are a selection of some of the web-based resources listed in the footnotes” being the page where the footnote reference occurs and the second number being the page where the footnote’s contents can be found) : Responsible Freedom As we awaken to life and embark on the path to a post-corporate world, we come to face-to-face with one of the most fundamental of life’s lessons: we gain true freedom only as we accept responsibility for using it with mindfulness of the needs of the whole. Our longing for life is finding new expression in a deep world wide culture shift unprecedented in human history in its speed, magnitude, and implications. Hazelhenderson.com Hazel Henderson quote – “Women and men everywhere are behaving in an unprecedented way: audaciously taking responsibility for the whole human family and the future of life on the planet.” – from Building a Win-Win World, p.162 www. ” Envisioning what life after capitalism in the post-corporate world will be like is a practice providing many opportunities for a more meaningful experience of being and existence. “all we have to do” is once more listen to the song of life and let it teach us how to honor and serve life’s needs.

Keywords: [“life”,”world”,”live”]
Source: https://ratical.org/many_worlds/seeingPCW.html

Download Compassionate Capitalism…

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Keywords: [“download”,”Compassionate”,”Capitalism…”]
Source: http://pps-hh.de/phpicalendar/library/download-Compassionate-Capitalism…

J.R.’s Zaphne Blog News for 01-31-2018

Is Capitalism Moral?

Global Capitalism and the Culture of Mad Violence

Not only have we seen a separation of power, which is global, from politics, which is local, but we have seen a full-fledged attack on the social state, the rise of the punishing state, and the emergence of what might be called an authoritarian culture of cruelty. As the reach of disposability has broadened to include a range of groups extending from college youth and poor minorities to the unemployed and members of the middle class who have lost their homes in the financial crisis of 2007, a shift in the radicalness and reach of the machinery of disposability constitutes not only a new mode of authoritarian politics, but also demands a new political vocabulary for understanding how the social contract has virtually disappeared while the mechanisms of expulsion, disposability, and state violence have become more integrated and menacing. As Brad Evans and I have pointed out in Disposable Futures, the politics of disposability demands new conceptual vocabulary and more important still, it demands a fundamental rethinking of the problem of violence so as to interrogate the multiple ways in which entire populations are rendered disposable on a daily basis. The politics of disposability highlights a form of global capitalism in which the financial elite live in an immune culture of self-regulation and personal enrichment, whether they are the corrupt hedge fund managers and bankers who caused the recent economic crisis, CIA operatives who tortured people and were not prosecuted, or the police in the US who have made a sport out of assaulting and killing Black men, and for the most part are acquitted of their crimes. As we have seen with the brutalizing racist killing of black youth in the United States, disposability targets specific individuals and social spaces as sites of danger, violence, humiliation, and terror. The politics of disposability is central to my work because it makes clear the mechanisms of a more brutal form of authoritarianism driven by what psychologist Robert Jay Lifton rightly calls a “Death-saturated age” in which matters of violence, survival, and trauma infuse everyday life. These zones of hardship and terminal exclusion constitute a hallmark signature and intensification of a neoliberal politics of disposability that is relentless in the material and symbolic violence it wages against the 99 percent for the benefit of the new financial elite. At the same time, violence has become deeply embedded in the industrial-military-entertainment that sells violence in video games, Hollywood movies, and in a wide range of platforms that make up screen and digital culture. This ongoing spectacle of violence now seeps into every aspect of American life, some of which is highly visible as in recent police killings of black youth, and some of it is invisible as in the growing violence and abuse against women. At the center of this intensification of violence is a form of authoritarian capitalism in which civic literacy is disdained, compassion viewed as a weakness, and the view that all forms of solidarity that embrace justice, equality, and care for the other should be regarded as a pathology. You worked on the concept of violence; can we tell that with Daesh ISIS, human being has reached the maximum level of violence? One consequence of the appeal to absolutes is a culture of mad violence and this is what we see in ISIS. There is no truth here only a mad and violent dogmatism in which human life becomes irrelevant.

Keywords: [“violence”,”politic”,”Disposability”]
Source: https://www.counterpunch.org/2015/09/02/global-capitalism-and-the…

Marx Quotes: Quotes from Karl Marx and Frederick Engels

In communist society, where nobody has one exclusive sphere of activity but each can become accomplished in any branch he wishes, society regulates the general production and thus makes it possible for me to do one thing today and another tomorrow, to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind, without ever becoming hunter, fisherman, herdsman or critic. For each new class which puts itself in the place of one ruling before it, is compelled, merely in order to carry through its aim, to represent its interest as the common interest of all the members of society, that is, expressed in ideal form: it has to give its ideas the form of universality, and represent them as the only rational, universally valid ones. The hand-mill gives you society with the feudal lord; the steam-mill society with the industrial capitalist. The working class, in the course of its development, will substitute for the old civil society an association which will exclude classes and their antagonism, and there will be no more political power properly so-called, since political power is precisely the official expression of antagonism in civil society. What is the proletariat? The proletariat is that class in society which lives entirely from the sale of its labor and does not draw profit from any kind of capital; whose weal and woe, whose life and death, whose sole existence depends on the demand for labor…. Engels, Principles of Communism. In bourgeois society the past dominates the present; in Communist society, the present dominates the past. The democratic petty bourgeois, far from wanting to transform the whole society in the interests of the revolutionary proletarians, only aspire to make the existing society as tolerable for themselves as possible. Defects are inevitable in the first phase of communist society as it is when it has just emerged after prolonged birth pangs from capitalist society. In a higher phase of communist society, … – only then then can the narrow horizon of bourgeois right be crossed in its entirety and society inscribe on its banners: From each according to his ability, to each according to his needs! The materialist conception of history starts from the proposition that the production of the means to support human life and, next to production, the exchange of things produced, is the basis of all social structure; that in every society that has appeared in history, the manner in which wealth is distributed and society divided into classes or orders is dependent upon what is produced, how it is produced, and how the products are exchanged. Marx had not only arrived at the same view, but had already, in the Deutsche-Französische Jahrbücher, generalized it to the effect that, speaking generally, it is not the state which conditions and regulates the civil society at all, but civil society which conditions and regulates the state, and that policy and its history are to be explained from the economic relations and their development, and not vice versa. Marx, published by Engels Capital, Volume III. What we understand by the economic conditions which we regard as the determining basis of the history of society are the methods by which human beings in a given society produce their means of subsistence and exchange the products among themselves.

Keywords: [“society”,”form”,”History”]
Source: https://www.marxists.org/archive/marx/works/subject/quotes

J.R.’s Zaphne Blog News for 01-30-2018

Capitalism Is Real

What Kind of Capitalism Should India Have?

In the face of growing inequality, we need not just compassionate and creative capitalism, but also one which recognises the ethical core of reciprocity. Though the term ‘compassionate capitalism’ has been a part of public discourse outside India for some years now, the current spotlight on it in India is largely due to N.R. Narayana Murthy, the co-founder of Infosys. Describing his philosophy of compassionate capitalism, Murthy said it was capitalism in mind and socialism at heart, a creed which looks at fairness and at ensuring that everyone is better off. According to him, if we have to make capitalism acceptable to a majority of Indians who are poor and to create jobs, “Every senior management person of an Indian corporation has to show self-restraint in his or her compensation and perquisites. He or she has to fight for maintaining a reasonable ratio between the lowest salary and the highest salary in a corporation in a poor country like India. The board has to create a climate of opinion for such a fairness by their actions.” Senior leaders should, he felt, consider taking cuts instead of laying off youngsters and encourage these employees to reskill so that companies can take advantage of new emerging opportunities. In FY16, at least 27 directors earned at least 100 times more than an average employee, whereas under a saner capitalism the ratio between highest compensation in the firm and the median salary should ideally be 50-60. Compassionate capitalism as a term became a part of public discourse globally largely after the economic crisis of 2008 and Thomas Piketty’s seminal publication, Capital in the Twenty-First Century, which highlighted the growing disparity between the haves and the have nots of this world, and movements like Occupy Wall Street. Picketty confirmed that though capitalism is central to the innovation and entrepreneurial risk-taking needed for economic growth, inequality does not naturally or automatically decline under capitalism and that capitalist growth leads to greater inequality because of the higher rate of return on capital compared with the low overall growth rate of the economy, or to put it another way, income from investments rises faster than wages. Several economists like William Easterly, professor of economics at New York University and senior fellow at the Brookings Institution, have argued in favour of traditional capitalism because it helps the poor; others believe that insisting on greater equality will distract businesses from their primary goal of making profits. A laissez faire capitalism which embodies an ‘I am alright Jack, and the devil take the hindmost’ attitude will no longer do. Apart from communism, reform advocacy has ranged from welfare capitalism to Gandhi’s theories of decentralised production by small individual owner producers, along with trusteeship of the wealthy; corporate and individual philanthropy; mandatory corporate social responsibility contributions from companies, to variations of compassionate capitalism such as ‘inclusive capitalism’, the ‘humane capitalism’ of Muhammad Yunus and the ‘creative capitalism’ of Bill Gates. Gates’s creative capitalism would be one “Where governments, businesses and non-profits work together to stretch the reach of market forces so that more people can make a profit or gain recognition doing work that eases the world’s inequities”. Compassionate capitalism must also emphasise conscious reciprocity, a concept which implies that the giver gets as much as the receiver.

Keywords: [“capitalism”,”company”,”profit”]
Source: https://thewire.in/219054/capitalism-inequality-india

Beasts of Burden: Capitalism

In the paper edition, this article appears on page(s) 195-198.Beasts of Burden: Capitalism – Animals – CommunismReview. Beasts of Burden: Capitalism – Animals – CommunismPublished by Antagonism Press, c/o BM Makhno, London WC1N 3XX, UKPaperback / 32pp / Free / No ISBN. Whether you liked the music or not, the anarcho-punk scene was undoubtedly a major force in the radical politics and culture of the 1980s. While Beasts of Burden is mainly addressed to these people and seeks to repair the rift by making the communist case for animals – it is of more than just historical interest or as an exercise in movement marriage guidance counselling. BoB effectively demonstrates how “The animal industry was the starting motor of primitive accumulation” – primitive accumulation being the embryonic stage of capitalism around the world, the means by which control of the means of production is wrested from the ‘producer’ by trailblazing capitalists with hordes of livestock. Apparently Henry Ford admitted that “The idea for the automobile assembly line ‘came in a general way from the overhead trolley that the Chicago packers used in dressing beef.'” In this sense animals are a testing ground for cutting edge capitalism; topically, in relation to advances in biotechnology and the current furore over whether manipulative techniques already applied to animals should be applied to humanity. Having established that capitalism is rooted in animal abuse, BoB examines the extent to which modern-day capitalism still depends on such abuse – responding to those critics who maintain that since “Capital has no imperative to exploit animals… opposition to animal exploitation offers no threat to capitalism.” While “a consistently ‘cruelty free’ capitalism” is indeed extremely unlikely, this does not automatically mean that animals remain indispensible to the continued functioning of capitalism, and that without them the whole minging edifice would collapse. As BoB points out, “The basis of working class concern about animals is… empathy arising from a shared condition as beasts of burden”. PULLQUOTE] “The basis of working class concern about animals is… empathy arising from a shared condition as beasts of burden”. BoB talks of the rebels and revolutionaries throughout history “Who have fought for their own liberation and that of other human beings whilst also denouncing the abuse of animals.” It also quotes Do or Die No.5’s comment that “The fact that people are moved to confront the state by the suffering of animals at least gives us hope that… [they] are not completely alienated”. On a more positive note, BoB is right to say that the act of liberating animals from farms and laboratories “Directly confronts the logic of capital, abolishing their status as products, commodities and raw materials by reinstating them as living beings outside of the system of production and exchange.” By uncovering the torment that lies behind one category of product, and beginning to appreciate ways in which animal exploitation intersects with other underpinning interests, campaigners may then begin to revolt against ‘products’ more generally. Are animals incidental to the wider social insights to be gained from animal liberation? Unfortunately at the end of it I am left with the conclusion that animal liberation needs communism more than communism needs animal liberation.

Keywords: [“animal”,”BoB”,”Capitalism”]
Source: http://www.eco-action.org/dod/no9/beasts_review.htm

J.R.’s Zaphne Blog News for 01-30-2018

Amway Founders Heritage & Values Compassionate Capitalism

‘These People’ refers to the people of God, the people of the Kingdom, the people of Messiah, and even Jesus’ own people because they “Were like sheep without a shepherd.” One of the prominent tasks of a shepherd is to feed the sheep. Jesus, on the contrary, did organize the multitude: “Then Jesus directed them to have all the people sit down in groups on the green grass. So they sat down in groups of hundreds and fifties.” As Jesus’ disciples we are tempted to give in to the merciless domination of the market and to play to the pitiless rules of greed and to conform to political and military power when we should align ourselves with the multitude of the poor and excluded people. What is the effect of jeong in the miracle of feeding the multitude? The liberal and rational interpretation of the miracle emphasizes a miraculous transformation of human hearts in which the people’s selfish hearts were transformed and then the people brought the loaves of bread and dried fish. We need to pay attention to the last part of his action: “To set before the people!” Why is it so significant? The whole Jesus liturgical/religious actions such as taking the food, looking up to heaven to give thanks, and breaking the breads are the prelude to the final consummation of setting the food before the people. Economy of Love “As I see it, the ruler is dependent on the nation, and the nation is dependent on the people. The king considers the people as heaven, but the people consider food as heaven. When the people lose their heaven, the nation loses the thing upon which it depends. This is an unchanging principle.” The first priority of the good government in the Confucian tradition is to secure the material welfare of the people. According to the Analects, “The Master was on his way to Wei, and Ran Qiu was driving. The Master said: ‘So many people!’ Ran Qiu sad: ‘Once the people are many, what next should be done?’ – ‘Enrich them.’ – ‘Once they are rich, what next should be done?’ – ‘Educate them'”. Yulgok writes: “The heart of the kingly way lies in playing the role of parent for people. Easing the burden of labor for nation and enriching people, food which people considers heaven is abundant and people can preserve their good hearts.” When the parent sees a child about to fall into a well, he or she cannot help a feeling of alarm and commiseration. The great king Wu in the ancient China said, “Be affectionate for people. Do not treat them contemptuously. They are the fundamental of the state. If the fundamental is firm, the state is peaceful.” One of the Confucian commentators interprets the lesson of Wu: “If the relationship of the king and the people is understood from the standpoint of power 9 (seh), the difference between the two is like the distance between heaven and earth. But if the relationship of the king and the people is understood from the standpoint of jeong, they comfort each other as the members of the body help one another to live. Power increases the distance while jeong affectionately unite”. “Collecting the riches, the people disperse. Spreading the riches, the people gather. The benevolent one raises the body by riches while the un-benevolent one raises riches by the body”. Since the 17th century even the common people in Korea began to participate in the communication with the king: for instance, during the rule of the king Jeongcho in the 18th century there were about 4,427 cases for which the common people directly appealed to the king. According to Yulgok, when the people become poor wanderers in their own land because the rulers lose the right way, the first responsibility of the king is to realize the sa jeong of the people who cannot help committing sin in the violation of the law. To know the sa jeong of the people and to have the in 15 jeong for the people is the starting point to cultivate the ethic of compassion and to practice the economy of love.

Keywords: [“people”,”Jesus”,”king”]
Source: https://oimts.files.wordpress.com/2013/04/2007-6-park.pdf

Gangster Capitalism, Nostalgic Authoritarianism in Trump’s America

A dystopian ideology, a kind of nostalgic yearning for older authoritarian relations of power, now shapes and legitimates a mode of governance that generates obscene levels of inequality, expands the ranks of corrupt legislators, places white supremacists and zealous ideologues in positions of power, threatens to jail its opponents, and sanctions an expanding network of state violence both at home and abroad. Trump has accelerated a culture of cruelty, a machinery of terminal exclusion and social abandonment that wages a war on undocumented immigrants, poor minorities of color and young people. Trump engages in a culture war that militarizes the social media and in doing so creates a politics of diversion while erasing memories of a fascist past that bears an uncanny and terrifying resemblance to his own worldview. Trump’s high regard for white supremacy and petty authoritarianism became clear on the domestic front when he pardoned former Arizona Sheriff Joseph Arpaio, a vicious racist who waged a war against undocumented immigrants, Latino residents and individuals who did not speak English. Trump’s authoritarianism cuts deeply into the fabric of both government and everyday politics in the United States. Sen. Bob Corker of Tennessee, the chair of the Senate Foreign Relations Committee, accused Trump of “Debasing the nation” and “Treating his office like a reality show.” Corker warned that Trump may be setting the U.S. “On the path to World War III.”. Egregious examples of political barbarism, state violence, the morally reprehensible and the utter corruption of politics and democracy have become all too familiar in the first year of Trump’s presidency, and the list just keeps growing. Trump’s hatred of Muslims and undocumented immigrants is visible in his call to build walls rather than bridges, to invoke shared fears rather than shared responsibilities, to destroy all the public institutions that make democracy possible, and to expand a culture in which self-interest, greed, militarism and repression expand the ideology, social relations and practices that breathe life into what might be called gangster capitalism, rather than the less odious notion of a Second Gilded Age. More than a half dozen women have now accused him of various forms of sexual misconduct when they were teenagers and he was in his 30s. Trump and Conway’s defense rested on the morally vacuous claim and obscene rationale that it was necessary to elect Moore to the Senate so Trump would have another Republican Senate vote to pass a tax bill that functions as a wet kiss and wedding gift for the rich. Gangster capitalism under Trump has reached a new stage, in that it is unabashedly aggressive in mounting a war against every institution capable of providing a vision, a semblance of critical agency or a formative culture capable of creating agents who might be willing to hold power accountable. What is distinctive about Trump is that he defines himself through the tenets of a predatory and cruel form of gangster capitalism, while using its power to fill government positions with what appear to be the walking dead and at the same time produce death-dealing policies. Trump makes clear that democracy is tenuous and has to be viewed as a site of ongoing contestation, one that demands a new understanding of politics, language and collective struggle. In the face of Trump’s brand of authoritarianism, progressives need a vocabulary that allows us to recognize ourselves as agents, not victims, in the discourse of a radical democratic politics.

Keywords: [“Trump”,”politics”,”culture”]
Source: https://www.truthdig.com/articles/gangster-capitalism-nostalgic…

J.R.’s Zaphne Blog News for 01-30-2018

Suzanne DiBianca, Spreading Compassionate Capitalism

moH israaphil Books

Manning Marable deals profound perception into the deeply intertwined difficulties of race and sophistication within the usa traditionally and at the present time. How Capitalism Underdeveloped Black America dispenses impeccably complete learn to show the realities of African American poverty, future health, employment, and schooling, in addition to different demographics. Marable’s conclusions turn out an indisputable connection among the oppression and exploitation of Black the United States and capitalism. “How Capitalism Underdeveloped Black America is a kind of paradigm-shifting, life-changing texts that has now not misplaced its forex or relevance-even after 3 a long time. Its provocative treatise at the ravages of past due capitalism, country violence, incarceration, and patriarchy at the lifestyles probabilities and struggles of Black working-class women and men formed a whole new release, directing our energies to the terrain of the prison-industrial advanced, antiracist paintings, hard work organizing, choices to racial capitalism, and difficult patriarchy-personally and politically.” -Robin D. G. Kelley, writer of Freedom goals: The Black Radical Imagination. “Manning Marable used to be an expensive good friend and one among my generation’s so much proficient and profound historians, whose brilliance, rigor, and abiding dedication to truths that spoke to energy are sorely neglected in today’s ‘conversation on race.’ Now, during this re-creation of his vintage textual content, How Capitalism Underdeveloped Black America, replete with probity and studying, Marable can problem a brand new iteration to discover strategies to the issues that constrain the current yet now not our strength to hunt and outline a greater future.” -Henry Louis Gates, Jr., Alphonse Fletcher collage Professor, Harvard University. “Manning Marable by no means stopped wrestling with this landmark quantity, and neither may still we. Ranging extensively throughout time, spheres, and knowledge, this paintings, right now polemical and analytical, maintains to provide an account of inequality on the intersection of sophistication, gender, and race that has but to be matched. a few 3 many years on, How Capitalism Underdeveloped Black America is still a booklet that provokes, informs, and motivates.” -Ira Katznelson, Ruggles Professor of Political technology and historical past, Columbia University. “Marable is of that distinctive band of African American intellectuals whose scholarship arises from, and has an immediate concerning, the struggles of standard Black people-and, within the technique, throws up the symbiosis among race and sophistication. a brand new variation of his pathbreaking paintings, How Capitalism Underdeveloped Black America, should still open out those views and demanding situations to a brand new iteration of readers.” -A. Sivanandan, editor, Race & Class. “Following within the footsteps of W. E. B. Du Bois, Oliver C. Cox, and Walter Rodney, Manning Marable’s How Capitalism Underdeveloped Black America is a groundbreaking research of the political financial system of Black the USA. It has stood the try out of time and continues to be crucial analyzing for a severe realizing of the interconnection of racism and fiscal exploitation.” -Robert L. Allen, senior editor, Black Scholar. “There are influential books-and then there are classics. Marable’s How Capitalism Underdeveloped Black America is a transparent case of the latter. Drawing upon the interpretive insights of Walter Rodney, the paintings complex the majority of the critical matters of the African American fight for liberation in a global that is still adverse and exploitative. Concise and unapologetic, its persistence over the last 20 years is a testomony to its message of praxis and freedom.” -Lewis R. Gordon, chair of Africana reports and professor of Africana stories, non secular reviews, and glossy tradition and Media, Brown University. “Marable elaborates at the contours of Black lifestyles with a scholarly vigour yet in a fashion that’s obtainable, a function that has endured to represent his voluminous physique of labor…. How Capitalism Underdeveloped Black America stands the try out of time in lots of methods. Globalization has exacerbated, instead of eradicated, the entire contradictions defined via Marable’s vintage textual content. a brand new variation, which updates the tranformations that occurred on account that 1983, but keeps the fundamental sound arguments, is a welcome and pivotal literary and political event.” -Clarence Lusane, writer of Race within the international Era..

Keywords: [“Black”,”Capitalism”,”Marable”]
Source: http://israfilalammp.com/epub/category/capitalism/page/4

Manhattan Institute

Weighing in on the most controversial topics in health care, Dr. Gratzer makes the case that it’s possible to reduce health expenses, insure millions more, and improve quality of care while not growing government or raising taxes. A medical doctor and fellow at the Manhattan Institute, he’s author of The Cure: How Capitalism Can Save American Health Care. As long as someone else pays, the people selling health care, and the people receiving health care always will demand more…. By Michael Barone, USNews.com, 11-28-06. Dr. David Gratzer-a widely cited senior fellow at the Manhattan Institute-draws on his years of experience as a physician in both Canada and the United States to offer several compelling health care reform strategies in his newest book, The Cure: How Capitalism Can Save American Health Care… Readers unfamiliar with the health care system and the policy debate orbiting it will appreciate his conversational approach to intricate topics, as will seasoned health experts looking for a refreshing viewpoint and new ideas…. By David Limbaugh, Washington Times, 12-25-06. Having seen Canada’s dysfunctional single-payer system first hand, he notes that Canada is now moving toward more privatization… He turns his critical eye on insurance in America, Medicare and Medicaid, with each chapter showing how government intervention makes the health care costs more expensive… It is ideas like these that will move us toward a more market-based system of health care and save us from the disaster that is a single-payer system. Dr. Gratzer, a physician from Canada and a fellow at the Manhattan Institute, is painfully aware, thanks to Canada’s single-payer government system, of how inefficient and limited health care can be when the market is kept almost completely out of the calculation… America is clearly at a crossroads in medical care. A little perspective on health care is in order, perspective that Gratzer’s “The Cure” thankfully provides… Anyone interested in understanding the current state of U.S. health care – or taking an active role in the emerging health-care debate – ought to head to Amazon and acquire the Gratzer two pack – “The Cure” and his earlier work “Code Blue.” Then they’ll be well equipped to understand and add to the emerging debate…. By Alex Wayne, Congressional Quarterly, 11-27-06.(Subscription required). Plan for radical surgery for the nation’s health care system, “The Cure: How Capitalism Can Save American Health Care,” argues for a reduction in government regulation and giving individuals more responsibility. “Gratzer: Obviously, people who favor a greater role for government-unions, academics, health policy analysts, foundations-aren’t happily excited about market-based reforms. I see a bigger obstacle, however: cultural resistance. If American health care is to be substantively changed, there must be a cultural change…”. “In a new book, The Cure: How Capitalism Can Save American Health Care, Gratzer takes on employer-sponsored health insurance, HMOs, Medicare, Medicaid, state-coverage mandates, the Food and Drug Administration-and universal government health-care programs based on the models established in Canada and Europe. He finds them all wanting a good dose of capitalism. The employer-sponsored health-care system, Medicare, Medicaid and health-maintenance organizations have different problems, but they all have one problem in common. Somebody else is paying while the patient has no perception of the price and no reason to care about it…”. “There are lots of people these days who claim to have a simple solution to reform the health care system. Liberals who can’t quite embrace the idea of national health insurance now favor extending the program for federal government employees to the whole country. And conservatives are gaga over consumer-driven health care.”In “The Cure: How Capitalism Can Save American Health Care,” David Gratzer, a Canadian psychiatrist and fellow at the libertarian Manhattan Institute, does an artful job of concisely laying out what ails the U.S. system and how things got to be that way…”. In specific, Gratzer’s core insight is that the free market in American health care has not failed, for the simple reason that there is no free market in American health care… “.

Keywords: [“health”,”care”,”Gratzer”]
Source: https://www.manhattan-institute.org/thecure

J.R.’s Zaphne Blog News for 01-30-2018

Compassionate Capitalist Coffee Break: What’s the Deal with Investors?

Compassionate Capitalism in the Middle Ages: Profit and Philanthropy in Medieval Cambridge

Legal advances created a lively property market and commodity trade while improvements in water management and bridge-building aided transport and infrastructure. Using recently discovered documents on medieval Cambridge, we have investigated how money was made through property speculation and how the profits of successful speculation were spent. Property markets developed in medieval England as burgage plots were laid out in new or expanding towns by local landowners, with the king’s permission. While the operation of commodity markets and local trade during the commercial expansion of the 13th century has been explored by economic historians, the operation of the property market has been under-researched in comparison. Our research combines statistical analysis of medieval records with detailed analysis of the backgrounds of the individuals and institutions that developed property portfolios. We identify patterns in rents, highlight strategies used to assemble property portfolios and examine how the profits of property speculation were spent. Property was a desirable asset in medieval Cambridge, much as it is today. Medieval speculators invested in a variety of properties. Property hotspots with high-rents can be identified in three parts of medieval Cambridge: at the road junction by the hospital; west of the market; and near the river just south of the hospital. Figure 2 Map of medieval Cambridge showing property hotspots. Cambridge was home to several families who had acquired property through the military service of their Norman ancestors, including the Dunning family who owned 12 plots in 1279. Profits from the property market were recycled back into the community through donations to religious houses, hospitals and churches.

Keywords: [“property”,”market”,”shareholder”]
Source: https://www.nakedcapitalism.com/2017/05/compassionate-capitalism-middle-ages-profit-philanthropy-medieval-cambridge.html

An Inconvenient Sequel Makes a Convenient Argument for Capitalism

When former US vice president Al Gore’s An Inconvenient Truth came out in 2006, it landed with a bang. This fallen world is the new setting for Gore’s follow-up film, An Inconvenient Sequel: Truth to Power. A white-haired, slightly more spacious Gore travels from the melting Greenland ice sheets to a flooded Miami Beach to demonstrate the impacts of climate change. In many ways, Gore makes the same pitch as he did in 2006. Leading up to Paris, Gore speaks with Indian officials about the possibility of signing on to a global pact to limit greenhouse gas emissions. You don’t fucking get it, the Indian officials effectively tell Gore. Gore then asks some friends, including Costa Rican UN official Christiana Figueres, what to do about this “Indian problem.” It appears that Gore believes that if people cared about the totality of global health-like, if they could see the Earth from a satellite view-the problem of climate change could be resolved. They’re trying to have a different conversation with Gore-one about the responsibilities of the most developed countries in the world, given their histories of colonization and disproportionate greenhouse gas production-and it is Gore who is missing the point. Gore has a eureka moment and rings up the Indian minister of energy with a plan. We watched as Gore made his big pitch, haltingly reading the description of SolarCity’s solar panel technology to the Indian minister of energy from a computer screen. In the film, an Indian official back-pats Gore and tells him his deal contributed big time. Thus, Gore makes an argument in an Inconvenient Sequel that capitalism can conveniently help solve the global climate crisis as long as we all see the bigger picture.

Keywords: [“Gore”,”climate”,”Indian”]
Source: https://www.thestranger.com/film/2017/08/02/25321740/an-inconvenient-sequel-makes-a-convenient-argument-for-capitalism

Compassionate capitalism in the Middle Ages

Compassionate capitalism in the Middle Ages: Profit and philanthropy in medieval Cambridge. Using recently discovered documents on medieval Cambridge, we have investigated how money was made through property speculation and how the profits of successful speculation were spent. Property markets developed in medieval England as burgage plots were laid out in new or expanding towns by local landowners, with the king’s permission. While the operation of commodity markets and local trade during the commercial expansion of the 13th century has been explored by economic historians, the operation of the property market has been under-researched in comparison. Our research combines statistical analysis of medieval records with detailed analysis of the backgrounds of the individuals and institutions that developed property portfolios. We identify patterns in rents, highlight strategies used to assemble property portfolios and examine how the profits of property speculation were spent. Medieval speculators invested in a variety of properties. Property hotspots with high-rents can be identified in three parts of medieval Cambridge: at the road junction by the hospital; west of the market; and near the river just south of the hospital. Figure 2 Map of medieval Cambridge showing property hotspots. Profits from the property market were recycled back into the community through donations to religious houses, hospitals and churches. Properties were cleared and streets obliterated to create a new site for King’s College Chapel during the 1440s. Profits from property speculation benefitted individuals, family dynasties and the urban community as a whole.

Keywords: [“property”,”medieval”,”Cambridge”]
Source: https://voxeu.org/article/compassionate-capitalism-middle-ages

Capitalist or Communist?

What is Judaism’s economic system? Is there one? I would describe it as “Capitalism with a conscience.” In promoting free enterprise, the Torah. It is a conditional capitalism, and certainly a compassionate capitalism. Winston Churchill once said, “The inherent vice of capitalism is the unequal sharing of blessings. The inherent vice of communism is the equal sharing of miseries.” So Judaism introduced an open market system, where the sharing of blessings was not left to chance or wishful thinking, but was made mandatory. The Sabbatical year, was designed to allow the land to rest and regenerate. Six years the land would be worked, but in the seventh year it would rest and lie fallow. The agricultural cycle in the Holy Land imposed strict rules and regulations on the owner of the land. The landowner, in his own land, would have no more right than the stranger. For six years you own the property, but in the seventh you enjoy no special claims. The ten percent tithes, as well as the obligation to leave to the poor the unharvested corners of one’s field, the gleanings, and the forgotten sheaves are all part of the system of compassionate capitalism. G‑d bestows His blessings upon us, but clearly, the deal is that we must share. The Sabbatical year is one of many checks and balances that keep our capitalism kosher. May you make lots of money, and encourage G‑d to keep showering you with His blessings by sharing it generously with others.

Keywords: [“Capitalism”,”system”,”land”]
Source: http://www.chabad.org/parshah/article_cdo/aid/279679/jewish/Capitalist-or-Communist.htm

J.R.’s Zaphne Blog News for 01-30-2018

What Is Capitalism? Part 2

Another Jurassic World is Possible

The Jurassic Park franchise has, in some ways, had an easier time at this. The only real consistency is that dinosaurs, resurrected with genetic engineering to populate a theme park, manage to run amok in the present day. The first three films had little connection to one another narratively, allowing for a more flexible accumulation of sequels. It’s an incredibly self-conscious film eager to make the analogy between the spectacle of an amusement park and the spectacle of a summer blockbuster apparent to anyone unfamiliar with Disney World. If Jurassic World the theme park stands in for Jurassic World the major motion picture, then we’re faced with an uncomfortable situation. The park’s attendees represent us, the audience, and so our desires, communicated through focus groups and attendance figures, are implicated in the park’s disaster at the claws of I-Rex. They sit a bunch of people down and they ask them, “What can we do to make the dinosaurs more entertaining for you? What would make you tell a friend to come to Jurassic World?” And their answer is, of course, “We want to see something bigger, faster, louder, more vicious; we want a killer.” And they get what what they ask for. Or as Alan Grant says in Jurassic Park III, “What John Hammond and InGen did at Jurassic Park is create genetically-engineered theme-park monsters. Nothing more, and nothing less.” I wish, in our organic-obsessed times, we had been allowed to linger on the question of intervention in nature. Irrfan Khan got the only really interesting role as Simon Masrani, the park’s CEO. He seems modeled after Richard Branson – suit, no tie – a cool, compassionate capitalist, the kind of executive who interrupts revenue reports to ask whether the animals are happy. Jurassic Park was, at bottom, about the hubris of such rich dreamers. Since the park is actually off the ground in this installment, I anticipated seeing a struggle between Masrani’s desire to appear down to earth and his fated role to pursue the park’s success, even as things start to go wrong – the contradictions of being, as Marx put it, “Capital personified.” In fact, the irony of having a personal aesthetic of authenticity and integrity combined with a duty to deliver craven special effects thrills might have given Trevorrow an opportunity for self-reflection on his own creative role. If only Jurassic World were brave or clever enough to escape this pen, instead of resigning itself to lumbering along.

Keywords: [“Park”,”more”,”film”]
Source: https://www.jacobinmag.com/2015/06/jurassic-park-review-trevorrow-pratt-howard


It’s called Faith and Fortune because faith provides the fuel that energizes these people as they strive to do business better. All of them have faith in the goodness of people and faith in the possibility of change. Most of all, they have faith that corporations, guided by strong values and a dedication to serving others, can become a powerful force for good in the world. Faith and Fortune argues that an exciting new model of conducting business is taking hold, not only in small, socially responsible companies but also inside well-known FORTUNE 500 companies like Herman Miller, Starbucks, Southwest Airlines, Timberland and UPS. Bit by bit, almost imperceptibly, this new model is replacing a century-old approach that was rooted in the industrial era. At once realistic and inspiring, Faith and Fortune profiles companies and people who represent the best of business and exemplify these new values. When Roone Arledge became president of ABC News in 1977, he took over a second-rate news organization that lacked the reputation, ratings and star power of its well-established competitors, CBS News and ABC News. Arledge, who had made his name as an innovative producer of sports, went on to develop bold new ways of delivering news with such programs as Nightline, 20/20, This Week and Prime Time Live, and to assemble a galaxy of stars: Peter Jennings, Ted Koppel, Diane Sawyer, Barbara Walters, Sam Donaldson and David Brinkley. Published in 1994 by Little Brown, The House that Roone Built: The Inside Story of ABC News tells the dramatic story of Arledge’s rise and, eventually, his fall from power. It also explores the evolution of network news from a profession, in which producers and reports saw themselves as serving the public, into a business that played to the crowd. Since ABC introduced Monday Night Football to television in 1970, Monday nights in America have never been the same. Published in 1988 by William Morrow, Monday Night Mayhem: The Inside Story of ABC’s Monday Night Football tells the entertaining story of how ABC and the NFL together turned an otherwise ordinary football game into a national institution with a faithful following of millions. I wrote Monday Night Mayhem with my friend Bill Carter, who covers television for The New York Times.

Keywords: [“new”,”Faith”,”companies”]
Source: http://www.marcgunther.com/books/

Compassionate Capitalist, Couple Biz Partners, Bulletproof Dave Asprey

Karen Y. Rands is a nationally recognized expert on Angel Investing and is an Economist, Investor, and Entrepreneur. She draws upon both her academic ‘book knowledge’ and her experience as an ‘intrapreneur’ during her tenure at IBM to managing a very active angel investor network. Karen has advising hundreds of entrepreneurs and business and is the Leader and Advocate for the Compassionate Capitalist Movement. She defines “Compassionate Capitalist” as “A person who primarily invests their money, and when feasible their time, resources, knowledge, and experience, into an entrepreneurial endeavor to bring innovation to market, create jobs, and ultimately create wealth for the investors and founders.” She serves as the Managing Director for the National Network of Angel Investors and is a frequent speaker and mentor. Karen won the Advocate of the Year award in 2016 at the Flight to Freedom Summit in San Ramon, California, for her work to promote Compassionate Capitalism. The NYC-based production company provides original entertainment concepts, immersive theatrical experiences, and custom show productions for large corporate clients. Fabiola has appeared in countless network television shows, commercials, music videos, concerts, and more. She has become an independent creative director for various production companies, special events, projects, stage shows and concerts. Dave Asprey is a Silicon Valley investor and entrepreneur, a professional biohacker, and the creator of Bulletproof Coffee. He hosts Bulletproof Radio, a nationally syndicated radio show and #1 ranked podcast with over 50 million downloads. Dave serves as Chairman of the Silicon Valley Health Institute and spent 15 years and over $1 million to hack his own biology. His writing has been published by Fortune and the New York Times, and he’s been featured in The Financial Times, Men’s Health, Rolling Stone, Marie Claire, Vogue, Fast Company, Women’s Health, and dozens more.

Keywords: [“Investor”,”show”,”Dave”]
Source: http://schoolforstartupsradio.com/2017/10/compassionate_capitalist/