J.R.’s Zaphne Blog News for 02-01-2018

Rajendra Sisodia

A founder and leader of the fast growing global Conscious Capitalism movement, Raj Sisodia is the FW Olin Distinguished Professor of Global Business and Whole Foods Market Research Scholar in Conscious Capitalism at Babson College in Wellesley, MA. He is also Co-Founder and Chairman Emeritus of Conscious Capitalism Inc. He was previously Trustee Professor of Marketing, the Founding Director of the Center for Marketing Technology and Chairman of the Marketing Department at Bentley University. Earlier, he was Director of the Executive MBA program and Associate Professor of Marketing at George Mason University, and as Assistant Professor at Boston University. An electrical engineer from BITS, Pilani, Raj has an MBA in Marketing from the Jamnalal Bajaj Institute of Management Studies in Mumbai, and a Ph. D. in Marketing & Business Policy from Columbia University, where he was the Booz Allen Hamilton Fellow. Raj is the co-author of “Conscious Capitalism: Liberating the Heroic Spirit of Business”, a New York Times and Wall Street Journal bestseller. His most recent book is “Shakti Leadership: Embracing Feminine and Masculine Power in Business”. His book “Firms of Endearment: How World Class Companies Profit from Passion and Purpose” has been translated into six languages and was named one of the best business books of 2007 by several organizations, including Amazon.com. His book “The Rule of Three: How Competition Shapes Markets” was the subject of a seven-part television series by CNBC Asia, and was a finalist for the 2004 Best Marketing Book Award from the American Marketing Association. Raj is currently working on “The Journey to Conscious Capitalism”. In 2003, Raj was cited as one of “50 Leading Marketing Thinkers” and named to the “Guru Gallery” by the Chartered Institute of Marketing. Raj has published over one hundred articles in publications such as Harvard Business Review, Journal of Marketing, Journal of Public Policy & Marketing, Journal of Business Strategy, Journal of Business Research, Journal of the Academy of Marketing Science, Marketing Management and California Management Review. In 2016, Raj was awarded an honorary doctorate by Johnson & Wales University in Providence, RI. Dr. Sisodia was cofounder and Chairman of adAlive, Inc. from March 2000 to June 2002. Raj serves on the Board of Directors of The Container Store.

Keywords: [“Marketing”,”Business”,”Raj”]
Source: http://www.babson.edu/Academics/faculty/profiles/Pages/Sisodia-Rajendra.aspx

Famous Quotes About Capitalism

“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.” “One might have thought that the most significant change in the film industry that would come about with a transition from the communist economy to capitalism would fundamentally concern the sources of funding.” “Socialism is nothing but the capitalism of the lower classes.” “The inherent vice of capitalism is the unequal sharing of blessings. The inherent virtue of socialism is the equal sharing of misery.” “The intermediate stage between socialism and capitalism is alcoholism.” “Under capitalism man exploits man; under socialism the reverse is true.” “If capitalism works, why are there so many stupid rich people?”. “What kind of society isn’t structured on greed? The problem of social organization is how to set up an arrangement under which greed will do the least harm; capitalism is that kind of a system.” “The most eloquent eulogy of capitalism was made by its greatest enemy. Marx is only anti-capitalist in so far as capitalism is out of date.” “It is impossible for capitalism to survive, primarily because the system of capitalism needs some blood to suck. Capitalism used to be like an eagle, but now it’s more like a vulture. It used to be strong enough to go and suck anybody’s blood whether they were strong or not. But now it has become more cowardly, like the vulture, and it can only suck the blood of the helpless. As the nations of the world free themselves, the capitalism has less victims, less to suck, and it becomes weaker and weaker. It’s only a matter of time in my opinion before it will collapse completely.” Capitalism quote by Malcolm X. “History suggests that capitalism is a necessary condition for political freedom. Clearly it is not a sufficient condition.” “Capitalism is an art form, an Apollonian fabrication to rival nature. It is hypocritical for feminists and intellectuals to enjoy the pleasures and conveniences of capitalism while sneering at it. Everyone born into capitalism has incurred a debt to it. Give Caesar his due.”

Keywords: [“capitalism”,”system”,”socialism”]
Source: http://www.quotesoup.com/quotes/capitalism

No, Huffington Post, Compassion Is Not Measured By a Person’s Support for Progressive Policies

Huffington Post blogger Kayla Chadwick’s column, which is titled, “I Don’t Know How To Explain To You That You Should Care About Other People,” is exactly what it sounds like – a diatribe about how those who reject progressive policy proposals are “Cruel” people who take relish in the suffering of fellow Americans. It’s a preposterous claim, that those who reject progressive economic proposals don’t care about others, but it is a prevalent sentiment amongst the American left. Progressive columnist Emmet Rensin called this condescending and contemptuous attitude the “Smug style in American liberalism” in a 2016 column for Vox. “Personally, I’m happy to pay an extra 4.3 percent for my fast food burger if it means the person making it for me can afford to feed their own family,” Chadwick writes, linking to a Purdue University study on the price effects of a $15 minimum wage. Chadwick’s thesis is that the only real reason someone might reject the progressive proposal to raise the minimum wage to $15 is that they are cold and unfeeling. Economic research proves that drastic increases to the minimum wage will incur negative effects for workers, especially in the fast food industry. How many conservatives and libertarians does Chadwick know? Does she regularly ask them to articulate their positions? Was she afforded the opportunity to hear an enthusiastic defense of market capitalism in her college courses? Do the conservative and libertarians in her life know just how poorly she thinks of them? What this column really reflects is the progressive left’s lack of engagement with conservative and libertarian economic thought. Even by progressive standards, such a concept is far more compassionate than anything being seriously proposed by Democrats in elected office today. When perusing the works of the great conservative and libertarian economists, readers are hard-pressed to find the “I’ve got mine, so screw you” attitude that Chadwick suggests lays at the foundation of opposition to progressive economic proposals. For decades, progressives have gotten away with skipping the debate on economic policy, using instead their preconceived conclusions about the market to launch unchallenged character attacks on their political opponents. This brand of intellectual arrogance is a dead end for progressive politics and damages the very people progressives claim to care about.

Keywords: [“progressive”,”wage”,”Chadwick”]
Source: http://www.breitbart.com/social-justice/2017/07/06/no-huffington-post…

J.R.’s Zaphne Blog News for 02-01-2018

44 ALUMNI NETWORK FINDINGS MacArthur Foundation Recognizes Alum’s “Compassionate Capitalism” nning a MacArthur award can be myself, or is there something that I can a revelation, says David Green, MPH do for others that will be helpful? The ’82, who found out last September that more you do for others, the more joy he was a 2004 recipient of the prestiand happiness you experience,” he says. A native of Ypsilanti, “And my wife knows for sure that I’m Michigan, Green was a carpenter when a genius, whereas before she didn’t. ” he applied to the master’s program in Joking aside, Green says the health behavior and health education $500,000 award will enable him to at the School of Public Health in 1980. Helped restore sight to One day in epidemiology hundreds of thousands of class, Green heard a lecture individuals in countries by SPH alumnus Larry like India, Nepal, Egypt, Brilliant, chair of the Seva Tibet, El Salvador, TanFoundation, a nonprofit organzania, and Kenya, and he’s ization dedicated to finding now working to restore hearskillful means of relieving David Green ing to similar numbers of peosuffering worldwide. Available at low cost to patients in India Green, who lives in Berkeley, Caliand Nepal. Green came up with a more sus”I think that each one of us can, in tainable idea. UNIVERSITY OF MICHIGAN SCHOOL OF PUBLIC HEALTH Thanks in part to his carpentry skills, Green figured out how to lower the cost of manufacturing the lenses so that Seva could help establish Aurolab, a nonprofit manufacturer of medical products in India. Through his own nonprofit, the Berkeley-based Project Impact, which he founded in 2000, Green has used the same formula to make high-tech hearing aids available at low cost to people throughout the world. The organization’s underlying principle, Green explains, is that “If we can bring down the cost of key medical technologies, then these programs can become marketdriven. It’s a public health mentality- leveraging small efforts into big effects.” His method is straightforward. More importantly the award will allow Green to further his efforts to improve lives around the world. “It’s more difficult for a social entrepreneur because we choose to feed many mouths.” But feeding many mouths is what David Green is all about. “The only thing that follows us is our good thoughts, our good words, our good actions or deeds.” In Green’s case, those deeds are many.

Keywords: [“Green”,”health”,”more”]
Source: https://sph.umich.edu/findings/pdf/spr05_findings_green.pdf

Don Surber: Trump vs. Obama, or capitalism vs. communism

The new plant will mean employment in Alabama until at least the middle of the century, creating 4,000 direct jobs and up to five times as many jobs for suppliers. On July 18, 2013, the city of Detroit filed for Chapter 9 protection in bankruptcy court – a record $20 billion, five times the previous record $4 billion filing by Jefferson County, Alabama, in 2011. The Obama administration compares the $50 billion in direct bailout funds with the price it will eventually be able to get for selling the GM stock it owns. The $6.7 billion loan to GM was just a tiny fraction of the money given to it. As TARP special inspector general Neil Barofsky explained, GM used “Other TARP money” to pay off the loan So what about President Obama’s boast in a White House speech in late April that the bailout “Saved probably a million jobs” and that “GM is now the number-one automaker again in the world”? The “Million jobs” contention is quite a stretch. You can reach a 400,000 total by assuming that all of GM’s jobs, as well as all the jobs of its parts suppliers and car dealers, would have been lost. Electing Donald Trump president changed the dynamic. Ford Motor Co. announced Tuesday it has scrubbed plans to build a new $1.6 billion assembly plant in Mexico, a project that had been spotlighted by then-candidate Donald Trump, especially after Ford said it would move small car production from the U.S. into that new factory. Hyundai Motor Co. and affiliate Kia Motors Corp. said they will spend $3.1 billion in the U.S. in the next five years, joining other vehicle manufacturers in announcing investment plans amid threats from President-elect Donald Trump of higher levies on auto imports from Mexico. The planned U.S. investment by South Korea’s two largest automakers is about 50 percent more than the $2.1 billion they spent in the previous five-year period, Hyundai Motor President Chung Jin-haeng told reporters in Seoul on Tuesday. “We expect a boost in the U.S. economy and increased demand for various models as President-elect Trump follows through on his promise to create one million jobs in five years,” Chung said. Companies are spending billions on bonuses, expanding benefits, and voluntarily raising minimum wages because they can keep 79 cents of every dollar they earn instead of only 65.

Keywords: [“billion”,”jobs”,”Trump”]
Source: http://donsurber.blogspot.com/2018/01/trump-vs-obama-or-capitalism-vs.html

Issues in anarchism

Proponents of anarchism, known as “Anarchists”, advocate stateless societies based on non-hierarchical voluntary associations. Anti-capitalism is considered a necessary element of anarchism by most anarchists, while anarcho-capitalists naturally disagree. Anarchists have often been portrayed as dangerous and violent, possibly due to a number of high-profile violent actions, including riots, assassinations, insurrections and terrorism committed by some anarchists as well as persistently negative media portrayals. During the 2014 Scottish independence referendum there was debate within anarchist circles about whether to take an abstentionist position, vote for independence or to vote to remain in the United Kingdom and anarchists rarely fitted into the easy binary of Yes/No voters of the referendum, with all seeking to go beyond the choices offered at the ballot box. Libertarian municipalist Murray Bookchin criticized individualist anarchists for opposing democracy and said “Majority rule” is consistent with anarchism, but he also preferred the term assembly rather than democracy. A common accusation against contemporary anarchists by radical, gender-critical and Marxist feminists is that contemporary anarchists largely espouse a view of gender that is postmodern, liberal and idealist or identitarian and rely on post-structuralist queer theory. Anarchist People of Color was created as a forum for non-Caucasian anarchists to express their thoughts about racial issues within the anarchist movement, particularly within the United States. Buddhist anarchism originated in the influential Chinese anarchist movement of the 1920s. Historically, anarchists considered themselves socialists and opposed to capitalism, thus anarcho-capitalism is considered by many anarchists today as not being true anarchism. Other anarchists and scholars regard anarchism as referring only to opposition to the non-privatisation of all aspects of the state and thus do consider anarcho-capitalism to be a form of anarchism. Individualist anarchist Benjamin Tucker defined anarchism as opposition to authority as follows “They found that they must turn either to the right or to the left, – follow either the path of Authority or the path of Liberty. As Peter Marshall notes in his history of anarchism, “few anarchists would accept the ‘anarcho-capitalists’ into the anarchist camp since they do not share a concern for economic equality and social justice.

Keywords: [“anarchist”,”Anarchism”,”state”]
Source: https://en.wikipedia.org/wiki/Issues_in_anarchism

J.R.’s Zaphne Blog News for 02-01-2018

Jobo Pooks: Capitalism isn’t a dirty word

Given the current climate in the UK regarding the corrupt establishment that operates under the name of capitalism, we have an ever increasing faction that sit on the hard left and push the ideology of a non-capitalist country and world. In the non-capitalist society that the radical left seek, we would all work cooperatively and all have the same, no matter how hard we worked or how much skill we offered up to that cooperative. In effect, communism – what else would it be? What would make one work hard in that kind of set-up? Why would one go the extra mile or take risks over and above anyone else for the same reward? It would soon end up a stagnant pond with nothing growing in it – a nation of bored robots with no drive to do better or improve. There is joy in challenge as we overcome obstacles and receive the rewards that we are entitled to for those struggles, but if we gather up that which we worked harder than others for, we are corrupt in not sharing the excess amongst those who do not share our ability to enter into the challenges through reasons of a natural inequality. This corruption is what gives capitalism a bad name because many people don’t see that the corruption and the greed and hoarding is not because of the capitalism itself, it’s through the abuse of it and it’s ultimately the abusers who are at fault. Capitalism is just another word for free enterprise. There are many good people in UK paying fair wages and giving good conditions to those they employ. Do you see how real capitalism – free enterprise, if used properly can enrich society? Socio-Capitalism could help to encourage drive and progress through reward, whilst also eliminating hunger, fear, war, suffering and feelings of inequality and inadequacy. In my nation, an independent republic run by and for the people that would embrace real capitalism, I would abolish the monarchy and strip it of it’s wealth – wealth attained via ancestral murder and theft. People are not stupid, as the current dictatorship seem to believe, and can make informed decisions. Sound like a utopia? It wouldn’t be and would take hard work and struggle to reach, but I believe it to be worth working and struggling for. The current mentality of the masses is one of selfish brainwashed apathetic self serving robots who can’t see that the Westminster system is and always has been corrupt and that voting is futile in a system where prime ministers are chosen by the elite machine – not elected by the people.

Keywords: [“people”,”work”,”hard”]
Source: http://realjobopooks.blogspot.com/2018/01/capitalism-isnt-dirty-word.html

Compassion for Farm Animals

Compassion for Farm Animals seeks to educate consumers about the cruelty that is both legal and commonplace in modern industrial agriculture. According to the American Society for the Prevention of Cruelty to Animals, so-called factory farms – as distinct from the traditional small diversified family operations – directly or indirectly account for almost all of the animal products consumed each year. Social and technological change over the last century have created a Hobson’s Choice for farmers, forcing them to choose between the welfare of their animals and the welfare of their families. “Some of the things that make capitalism a good economic system – technology, specialization, low-cost production, and competition – are the very things that push farmers to adopt practices that oppress animals,” wrote Hope College professor Steven McMullen in the Journal of Animal Ethics. “In a competitive market, profit margins are extremely small, and so farmers either have to adopt the low-cost production methods or go out of business.” Given its systemic roots, the surest way to end the suffering of farm animals is to eliminate demand for those “Products” raised through inhumane technologies. “Their lives are filled with pain, confusion, and loneliness,” wrote Gene Baur, who co-founded the nation’s first sanctuary for farm animals. Saving farm animals from intense suffering is not an ideological issue. Mathew Scully, a speechwriter for President George W. Bush, called industrial farming “a serious moral problem, a truly rotten business for good reason passed over in polite conversation.” The conservative columnist Charles Krauthammer wrote that “Our great-grandchildren will find it difficult to believe that we actually raised, herded, and slaughtered [animals] on an industrial scale – for the eating.” And the former “Daily Show” host Jon Stewart and wife Tracey recently turned a New Jersey farm into a sanctuary for rescued farm animals. Extending compassion to farm animals gives us the chance to be a part of something great, something historic, something far larger than ourselves. As the Greek historian Plutarch once wrote, “For the sake of a little flesh, we deprive the animals of the sun, of the light, of the duration of life to which they are entitled by birth and being.” Compassion for Farm Animals is about giving them back their sun, their light, and the quality of life that all creatures deserve.

Keywords: [“animal”,”Farm”,”wrote”]
Source: http://www.compassionforfarmanimals.org

J.R.’s Zaphne Blog News for 02-01-2018

What is Conscious Capitalism?

What are an organization’s ethical responsibilities? How is conscious capitalism a way to understand them? Ethical Leadership is to the Moral Leader as Conscious Capitalism is to the Moral Company. While ethical leadership is the term we use to describe what a moral leader does, conscious capitalism is a term that describes what a moral company does. Conscious capitalism involves thinking beyond self-interests, demonstrating care for stakeholders at the global level, using a long-term time orientation and seeing the company’s role in the world through a systems view. According to John Mackey, CEO of Whole Foods, quoted in A Case for Conscious Capitalism: Conscious Leadership Through the Lens of Brain Science, by Pillay and Sisodia in the Ivey Business Journal, “Conscious Capitalism is a philosophy of doing business that incorporates the principles of higher purpose, stakeholder interdependence, conscious leadership and conscious culture.” “Conscious Capitalism® is a philosophy based on the belief that a more complex form of capitalism is emerging that holds the potential for enhancing corporate performance while simultaneously continuing to advance the quality of life for billions of people. The conscious capitalism movement challenges business leaders to rethink why their organizations exist and to acknowledge their companies’ roles in the interdependent global marketplace.” In conscious capitalism, we don’t have to choose between caring about our business and caring about society. What are the benefits of thinking about and implementing business in a conscious way? How does conscious capitalism help businesses succeed in the global marketplace? “The pragmatic value of conscious capitalism is underscored by the fact that companies that adhere to these principles outperformed the market by a 9 to 1 ratio over a 10 year period.” “I’m absolutely confident that practicing the principles of Conscious Capitalism brings both a deeper sense of meaning and purpose to your employees, as well as higher financial returns in the long run. It provides an authentic context to the”story of us,” the fact that business is about relationships, about creating value and not extracting value from those relationships. Conscious capitalism is the view that we, as business leaders, can make money and make the world a better place at the same time. Are we leading in ways that make us part of the global conscious capitalism movement?

Keywords: [“conscious”,”capitalism”,”business”]
Source: https://leadingincontext.com/2012/11/14/what-is-conscious-capitalism

Altruism -Ayn Rand Lexicon

What is the moral code of altruism? The basic principle of altruism is that man has no right to exist for his own sake, that service to others is the only justification of his existence, and that self-sacrifice is his highest moral duty, virtue and value. Do not confuse altruism with kindness, good will or respect for the rights of others. The irreducible primary of altruism, the basic absolute, is self-sacrifice-which means; self-immolation, self-abnegation, self-denial, self-destruction-which means: the self as a standard of evil, the selfless as a standard of the good. Any man of self-esteem will answer: “No.” Altruism says: “Yes.”. There are two moral questions which altruism lumps together into one “Package-deal”: What are values? Who should be the beneficiary of values? Altruism substitutes the second for the first; it evades the task of defining a code of moral values, thus leaving man without moral guidance. Now there is one word-a single word-which can blast the morality of altruism out of existence and which it cannot withstand-the word: “Why?” Why must man live for the sake of others? Why must he be a sacrificial animal? Why is that the good? There is no earthly reason for it-and, ladies and gentlemen, in the whole history of philosophy no earthly reason has ever been given. Altruism holds death as its ultimate goal and standard of value. Altruism cannot permit a recognition of virtue; it cannot permit self-esteem or moral innocence. Altruism is incompatible with freedom, with capitalism and with individual rights. Today, the conflict has reached its ultimate climax; the choice is clear-cut: either a new morality of rational self-interest, with its consequences of freedom, justice, progress and man’s happiness on earth-or the primordial morality of altruism, with its consequences of slavery, brute force, stagnant terror and sacrificial furnaces. The psychological results of altruism may be observed in the fact that a great many people approach the subject of ethics by asking such questions as: “Should one risk one’s life to help a man who is: a) drowning, b) trapped in a fire, c) stepping in front of a speeding truck, d) hanging by his fingernails over an abyss?” Consider the implications of that approach. Altruism offers an arsenal of such rationalizations: if an unformed adolescent can tell himself that his cowardice is humanitarian love, that his subservience is unselfishness, that his moral treason is spiritual nobility, he is hooked.

Keywords: [“altruism”,”moral”,”man”]
Source: http://aynrandlexicon.com/lexicon/altruism.html

How to Outsource Your Compassion to the Government – Mises Canada

What if the government then passed a law saying that if anybody decided to donate food to people begging on the street or in a parking lot, the contribution had to be worth at least $15? Anybody caught giving, say, a $1 bill or a small bag of fruit would be fined heavily. Shouldn’t the government pass legislation insisting that if you are going to donate time and goods to an elderly widow, you must do so in a way that allows her to live comfortably? Isn’t that a great “Pro-widow” method for raising the living standards of the target demographic? Currently there are people who volunteer to teach adults how to read. But adult illiteracy is still a vexing problem in certain communities, so clearly these volunteer efforts have been inadequate to overcome the challenge. Wouldn’t it be a great benefit to these unskilled workers to pass a law saying that if you want to hire any of them, then you must pay at least $15 per hour of their labor? What could possibly be a downside to such “Pro-labor” legislation? First and most obvious, by raising the hurdle to giving a job to unskilled workers, minimum wage legislation might perversely reduce employment among the very groups the government is supposedly helping. To be sure, as both an Austrian economist and a libertarian, I consider it neither appropriate nor ethical for state officials to interfere with property rights in order to help unskilled workers. If the government is going to “Do something,” then it is particularly perverse to lay down the burden exclusively on the people who are already giving some money to unskilled workers. A more sensible approach would, say, give government subsidies to workers who were earning a bona fide paycheck in the market, or would give targeted tax breaks to the unskilled workers that the government wanted to assist. Incidentally, this type of reasoning is why many economists – even progressives – are pushing the earned income tax credit as a much more efficient way to help poor workers than minimum wage mandates. The minimum wage is a perverse tool with which to help unskilled workers. At best, it helps some unskilled workers while drastically hurting others – by making it impossible for them to find work at all. The rest of society, which has done nothing whatsoever to help the unskilled workers have a higher standard of living, can pat themselves on the back for voting for certain politicians while continuing to do nothing whatsoever to help those who want to work.

Keywords: [“work”,”help”,”wage”]
Source: https://www.mises.ca/how-to-outsource-your-compassion-to-the…

J.R.’s Zaphne Blog News for 02-01-2018

LIFE AFTER CAPITALISM, Presentation for Edmonton, Calgary, and Saskatoon

The global corporation responds by using its great power to reshape cultures, limit consumer choices, pass costs onto the public, and press governments to provide subsidies and rewrite the rules of commerce in their favor. Commonly the corporation responds in ways that destroy the most precious of all our wealth: the living capital of the planet and of human societies on which all life and the fabric of civilization depend. The corporation destroys living capital when it strip-mines forests, fisheries and mineral deposits, aggressively markets toxic chemicals and dumps hazardous wastes. It destroys human capital by maintaining substandard working conditions in places like the Mexican maquiladoras where corporations employ once vital and productive young women for three to four years until failed eyesight, allergies, kidney problems, and repetitive stress injuries leave them permanently handicapped and they are replaced with a new batch. By contrast, what we know as the global capitalist economy is dominated by a handful of gigantic corporations and financial speculators with trillions of dollars at their disposal to reshape markets and manipulate prices. If we consider the gross sales of a corporation to be roughly equal to the GDP of a country, we find that of the world’s 100 largest economies, 51 are economies internal to corporations. The economy internal to a corporation is not a market economy. No matter what authority the head of a corporation may delegate, he can withdraw it with a snap of his fingers. In the U.S. system, which is rapidly infecting Europe and the rest of the world, the head of a corporation can virtually hire and fire any worker, open and close any plant, change transfer prices, create and drop product lines almost at will – with no meaningful recourse by the persons or communities affected. The power of the corporate head to dictate internal policy and action within the corporation’s centrally planned economy would have made any Soviet planner green with envy. Capitalism has simply shifted the planning function from governments – which in theory are accountable to all their citizens – to corporations – which even in theory are accountable only to their shareholders. Just to give you an idea of the degree of concentration – In 1995, the combined sales of the world’s top 200 corporations equaled 28 percent of total world GDP. Yet these corporations employed only 18.8 million people, less than 1/3 of one percent of the world’s population.

Keywords: [“corporation”,”economy”,”world”]
Source: https://ratical.org/many_worlds/capitalism.html

Whole Foods’ John Mackey: The conscious capitalist

Deeply, profoundly, to his core, John Mackey is a capitalist. “He’s so who he is every minute of every day,” says Whole Foods CFO Glenda Flanagan, who has worked with Mackey for 26 years. “For a long time I thought Whole Foods was just a weird company and nobody was like us,” he says, “And I read that book, and I realized that we were not alone.” Sisodia visited Mackey in Austin, and the two started using the term “Conscious capitalism,” a phrase credited to Nobel Peace Prize winner Muhammad Yunus, author of Banker to the Poor and founder of the Bangladeshi microfinance lender Grameen Bank. Sisodia and Mackey invited a number of executives to a summit on the notion of purpose-driven business in 2008 and the following year created a nonprofit enterprise called Conscious Capitalism Inc.  But to really spread the movement, Mackey and Sisodia knew they needed a manifesto of sorts: a book targeted at executives. During his presentation, Mackey outlines what’s required to be a conscious leader: analytical, spiritual, emotional, and systems intelligence. Whole Foods, he says, “Was meant to be healthy food for the world, not just for a few people.” Mackey was skeptical at first: “I’m going to trust you on this, Walter, but I don’t want to lose money,” Robb recalls his partner telling him. “I thought John was probably just the brightest kid at UT,” says Kip Tindell, a college housemate of Mackey’s and CEO of the Container Store, another company that’s part of the conscious capitalism movement. Mackey felt as if he had made enough money in his life, and it increasingly bothered him that people would dismiss his arguments about conscious capitalism because of his pay. In 2007-the last time, according to Mackey, that Whole Foods was in a cyclical trough-the company was facing off against the Federal Trade Commission, which had challenged Whole Foods’ proposed acquisition of a smaller health food chain, Wild Oats. “One of the great things about John Mackey is he’s opinion-rich, but he’s educated,” says Roy Spence, chairman and co-founder of advertising agency GSD&M and a longtime friend of Mackey’s. Mackey is now working on a book called The Whole Foods Diet, based on eating 90% plant-based foods. “We’re food addicts.” Mackey starts rattling off statistics-54% of our calories come from refined sugars, grains, and oils-basically processed junk food; 32% from animal foods; only 14% are whole plant foods, and a good portion of that comes from fried potatoes.

Keywords: [“Mackey”,”food”,”Whole”]
Source: http://fortune.com/2015/08/20/whole-foods-john-mackey

J.R.’s Zaphne Blog News for 02-01-2018

Compassion, Capitalism and Culture

In Millennial Momentum, sociologists Morley Winograd and Michael Hais concluded that today’s “Next” generation is rejecting traditional politics and government as the means to address social justice, and instead are pursuing social entrepreneurship, working outside government via business, technology and new forms of civil society to make a difference. In The Atlantic this summer, Ron Fournier observed that “While their parents and grandparents preferred to work alone, young Americans are team-oriented and seek collaboration. Wired to the world, they are more likely than past generations to see the globe’s problems as their own. Millennials are eager to serve the greater community through technologies, paradoxically, that empower the individual.” It took some people by surprise this summer when Bono announced at a Georgetown speech that government “Aid is just a stopgap. Commerce [and] entrepreneurial capitalism take more people out of poverty than aid. We need Africa to become an economic powerhouse.” The marketing firm that Clapham launched called MORE Partnerships was a producer of the 2013 Global Citizen Festival in October and brought in Hewlett Packard as the official technology partner to creatively invite Millennials to be part of the solution. We designed and executed a holistic partnership between the HP LIFE program, Global Citizen and musician Jake Clemons, highlighting the role that entrepreneurship and innovation play in creating jobs and opportunity in developing economies. HP LIFE e-Learning for Entrepreneurs is a free online tool that allows anyone, anywhere to learn the essential business and IT skills needed to start their own business, create jobs, and help build a more prosperous society. Saxophonist, artist, writer, and global citizen – Jake Clemons has a heart for helping local communities thrive. Global Citizen integrated the HP LIFE program into its call to action and collaborated with Jake to launch a contest. This contest allowed Global Citizens to vote for their favorite HP LIFE entrepreneur who was/is making a difference in their community. She was honored onstage at the Global Citizen Festival by Jake Clemons and HP representatives. In addition to being featured on the Global Citizen platform and the festival stage, Global Citizens were encouraged to use the free tools available at HP LIFE to turn their own world-changing ideas into reality. More than 23% of those who saw HP LIFE Entrepreneur pages shared the posts.

Keywords: [“Global”,”Citizen”,”LIFE”]
Source: http://claphamgroup.com/featured/compassion-conservatism-and-culture

The Compassionate Capitalist

Where personal freedom exists, the ingenuity and creativity of people spawns great prosperity. For most of the people in this country, freedom and liberty are intricately woven into the tapestry of our national identity. Of the many defining attributes of this sense of freedom one of the more important is economic freedom. There is no generally accepted definition of economic freedom, but I believe the essence of this freedom is the conditions where people are free to produce, trade and consume any goods and service without the use of force, fraud or theft and to do so under the rule of law and where law exists, where private property rights are honored and practiced, and where there is freedom of contract. These are essential parts of economic freedom and, while there are no entirely free markets our planet, the market that exists in the U.S. is considered by most to be one of the more free and open; and therefore, the most prosperous. Freedom unleashes individual effort and creativity because free individuals protected by just laws create prosperous and inventive societies. Adam Smith believed that liberty meant not only freedom of speech and religion, but freedom to earn a living, freedom from burdensome taxes and trade restrictions, freedom from excessive government regulations, and the freedom to own and use property to create a new business or own an existing business. We can look around the World and see where economic freedom exists and where it does not – the markers are clear and unambiguous. The test before us is how to bring all of the freedoms enjoyed by the most prosperous Peoples of the World to those who are oppressed, marginalized and exploited. The World is growing smaller every day and commerce permeates nearly every part of the globe, but for most people on this planet, freedom and prosperity are but conceptual mirages that cannot be reached as the path to these human rights is blocked by exploitation, corruption, and oppression created by governments, multi-national corporations, cartels, syndicates, juntas and other groups of individuals that use various forms of power to take advantage of and exploit the resources needed to feed the appetite of the world economic engine. We cannot simply impose our notion of freedom on other Peoples, especially by coercion and force. For a Compassionate Capitalist the only type of greed that is good is the desire for all Peoples of this World to have freedom of speech, freedom of worship, freedom from want and the freedom from fear.

Keywords: [“freedom”,”people”,”world”]
Source: https://compassionatecapitalism.wordpress.com

J.R.’s Zaphne Blog News for 02-01-2018

The notion and practice of affects management, both privately and socially, are not specific to capitalism. Hellenistic philosophers made up a new word to convey this very idea: metriopatheia, from pathos, affect, and metrios, a word that conveys both the notion of measure and that of moderation. Generally speaking the notion that pathē are the expression of an authentic self was to a large extent foreign to Greek and Roman philosophy: on the contrary, the very word pathē expresses passivity and conveys the idea that the subject undergoes affects and experiences them as forced upon him. The social management of affects is not an invention of capitalism and does not, as such, characterize capitalism in a specific way. In other words, when we address the problem of affects under capitalism, we should be very careful to avoid the risk of thinking that the problem lies in the capitalist intrusion into our hearts, in an opposition between, for example, the authenticity and naturalness of our private affects and their forced and normative display or regulation dictated by capitalist social relations. On the contrary, we may even think that a robust notion of the privacy of affects as characterizing what it means to be a unique individual arises with capitalism and modernity. The first: as shown by Hochshild’s work, under capitalism affects become, like other capabilities, a set of skills produced and regulated in such a way as to be sold as a commodity sui generis, that strange commodity that is labor power. The second factor, strictly connected with the first, is what I would call affects fetishism. This appears clearer in the use of affects in marketing, where the display of specific affects is employed for the sake of the creation of further affects, for example desire, self-identification, lust, ambition, to be attached to commodities. While I want to challenge the idea of a complete privacy and naturalness of affects, I want to insist, at the same time, on the fact that these two forms of experience are actually different and contribute in very different ways to the process of subject formation and to the way a subject perceives herself. To conclude, in very broad terms, I would suggest that decommodifying affects should be both our goal and a means of resistance and struggle, without for this reason falling into a romantic ideal of authenticity. It is not a matter of defending private authenticity versus social reification, but rather of mediating, shaping, and managing our affects through more humane social relations.

Keywords: [“affect”,”capitalism”,”social”]
Source: http://www.publicseminar.org/2014/08/the-capitalism-of-affects

Is a Fear of Death at the Heart of Capitalism? |

According to Becker, it is easy for the human animal to feel small and servile in the face of death. We collectively cope with our fear of death, and the insignificance it suggests, by creating opportunities for “Earthly heroism.” All cultures and economic systems, according to Becker, are organized around providing possibilities for heroism and the symbolic immortality it provides. In the forty years since Becker’s death, a whole field of social psychology has emerged to test his theories. Being reminded of death apparently increased participants’ adherence to a capitalist worldview. Economic insecurity, symbolic immortality, and death rates. In a recent Salon article that applies Becker and TMT to Trump’s electoral successes, Chauncey Devega argues that “Trump is communicating and displaying a strong ‘life force’-and this is closely tied to questions of virility and masculinity as well-to a people who are awash with anxieties about death, weakness, impotence and loss.” All three systems are arguably rooted in fear of death; they offer a select group feelings of strength and superiority that help protect against the sense of smallness and insignificance that death can engender. Becker is not the only thinker to connect fear of death with compensatory desires for dominion. One possible answer is that the reality of death is more workable than Becker allowed. What if gift economies are not illusory, but instead healthy interpretations of the earthly wealth that makes human life possible? What if death itself is emblematic of life’s generosity? As the philosopher Georges Bataille once observed, death “Constantly leaves the necessary room for the coming of the newborn, and we are wrong to curse the one without whom we would not exist.” Becker interpreted ritual and ceremony as means for achieving symbolic immortality, for gaining imagined control over “Material decay and death.” But what if ritual, ceremony, and meditation are instead vital technologies that have historically allowed some cultures to befriend death and impermanence? And might this more affirmative relationship to the existential real be a key reason why some cultures have been more successful at pursuing relative equity? If we encounter our earthly lives as basically rich, then we should have nothing to compensate for. If a cultural fear of death is at the heart of dominative systems like capitalism, white supremacy, and patriarchy, then we need political strategies that can transform this existential fear.

Keywords: [“Becker”,”death”,”Trump”]
Source: https://arrow-journal.org/is-a-fear-of-death-at-the-heart-of…

J.R.’s Zaphne Blog News for 02-01-2018

Capitalism and Sociopathy: A Relationship Gone Sour

Capitalism is both primarily economic theory but can also function as a social theory that effects its inhabitants in many facets of their lives. Much of the way it acheives those effects is through the motivating mechanisms imbeded within its structure; functioning as a rewards system that has an effect both within the economic system and externally in the social sphere. The bigger ethical problem is when the economic system effects and transfers over to social values. Because many of these “Economic agents” do not have awareness of the deleterious effects might have on the population(when you consider profit as a powerful stimulant within the system), many of these agents become accustomed to the apathy and callousness that is required to make the economic system work. A great article on sociopathy is one written by Dr Seth Meyers, a blogger on Psychology Today, who writes about the sociopathy in an effort to better understand the condition that seems so illusive. The effect of their behavior is undoubtedly malicious, though the intention is not necessarily the same thing”(par 2). So it is paramount not to confuse sociopathy with something as serious as antisocial personality disorder-which does require a more comprehensive psychiatric intervention. What is causing such a rise in sociopathy? Can it be economic and marketing systems that are transferring the values we seem to think are cultural alone? Is the cause of the rising tide of sociopathy a result of something more mundane as our life style? Well, the answer to that is something fundamental in capitalism: consumerism and buying patterns. e. either corporations or individuals), much of the required behavior it produces requires the same degree as those characteristics in the seller as it does in the buyer; that required behavior is known as consumerism and our buying patterns, as mentioned before. Capitalism cannot succeed without consumerist behavior. So this sociopathic epidemic can be traced to the economic-value-turned-cultural-value brought to you by capitalism and its buying and selling trends. The normalization of sociopathic traits is most evident when one buys cigarettes, knowing the effects that it will have on their health, those around them, and ultimately the environment, still purchase them. As a result of the implicit nature of sociopathy in our daily practises, many of the future CEOs are conditioned with these values that work well with corporation or businesses, and would be perfect candidates to function in these type of markets with the disastrous criterium.

Keywords: [“buy”,”sociopathy”,”effect”]
Source: https://psychologyacademia.wordpress.com/2013/08/05/capitalism…

11 Abstract: A new economic paradigm has emerged over the last 30 years, mainly in a few European countries, especially the Nordic countries over the last ten years, some states within the USA and the People|s Republic of China: social capitalism. Th

J. of Technology Transfer and Commercialisation 2004 Vol.3, No.1.Title: Social capitalism: an economic paradigm for the transfer and commercialisation of technology. Author: Woodrow W. Clark, Xing Li.Addresses:Energy Reliability, Office of Planning and Research, Governors Office, 1400 Tenth Street, Sacramento, CA 95814, USA. Energy Reliability, Office of Planning and Research, Governors Office, 1400 Tenth Street, Sacramento, CA 95814, USA.Abstract: A new economic paradigm has emerged over the last 30 years, mainly in a few European countries, especially the Nordic countries over the last ten years, some states within the USA and the People’s Republic of China: social capitalism. The core issues of this new form of economic system were exposed in the US 2000 election, which pitted the forces of the ”old economic paradigm” against the ”new economic paradigm”. The conflict is represented in the political economy of both party candidates as a dramatic move from the old economy of the 1980 era of Margaret Thatcher and Ronald Reagan toward a more compassionate government and economic model. Due to the selection of the US president by the American Supreme Court, the old economy forces ”won” the White House. The elements and forces of the new economy are pervasive and well established in many American states. What the new economy ”social capitalism” paradigm argues is that government is not invisible, as in the Adam Smith ideal ”free market” form of capitalism. Instead, government must be active and protect societal issues that impact on every citizen in all sectors that have an impact on an economy: education, infrastructure, health, water, energy, and the environment. Government’s role is to provide guidance through regulation and to stimulate business and economic growth through investment. More recently, the revelations of the excesses and abuses of a ”free market” by private corporations, such as Enron in the USA, demonstrate the need for an active government role in business development and operations in critical infrastructure sectors. This paper examines not only the philosophical roots of social capitalism, but also gives short business cases of how business development can be enhanced through the transfer and commercialisation of energy and environmental technologies. Our premise is that, if nations are to advance then they must share in the commercialisation of knowledge capital, innovations, and new business developments for the benefit of everyone.

Keywords: [“economic”,”capitalism”,”new”]
Source: http://www.inderscience.com/search/index.php?action=record&rec_id=3524&p…

The United States of Work

“Employers no longer did the same kind of work as employees, if they worked at all,” Anderson observes. Who, after all, would not want to work on something in the “Best” way? Beyond employment contracts, companies also rely on social pressure to foster obedience: If everyone in the office regularly stays until seven o’clock every night, who would risk departing at five, even if it’s technically allowed? Such social prods exist alongside more rigid behavioral codes that dictate everything from how visible an employee’s tattoo can be to when and how long workers can break for lunch. A weak job market, paired with the increasing precarity of work, means that more and more workers are forced to make their living by stringing together freelance assignments or winning fixed-term contracts, subjecting those workers to even more rules and restrictions. On top of their actual jobs, contractors and temp workers must do the additional work of appearing affable and employable not just on the job, but during their ongoing efforts to secure their next gig. We toil because we must, but also because our culture has trained us to see work as the greatest enactment of our dignity and personal character. Hegel believed that work causes individuals to defer their desires, nurturing a “Slave morality.” Marx proposed that “Real freedom came after work.” And Freud understood the Protestant work ethic as “The symptom of repression, perhaps even regression.” Devotion to work was, he deemed, one of many “Pseudo-moral principles” that “Exalted some of the most distasteful of human qualities into the position of the highest virtues.” Machines often accelerate the rate at which humans can work, taxing rather than liberating them. In retail and customer service, a main function of automation has been not to eliminate work, but to eliminate waged work, transferring much of the labor onto consumers, who must now weigh and code their own vegetables at the supermarket, check out their own library books, and tag their own luggage at the airport. The same goes for the delicate work of caring for the young, sick, elderly, or otherwise vulnerable. Rather than creating new jobs, full employment could require us to reduce our work hours drastically and spread them throughout the workforce-a scheme that could radically de-center waged work in our lives. If we do not have a deliberate politics rooted in universal social justice, then full employment, a basic income, and automation will not liberate us from the degradations of work.

Keywords: [“work”,”employs”,”employment”]
Source: https://newrepublic.com/article/141663/united-states-work