J.R.’s Zaphne Blog News for 05-11-2018


Compassionate Capitalism – by Sanjiv Mehta at the #India2022Exchange

The Ethics of Health Care Reform: Issues in Emergency

This paper describes the basic provisions of the PPACA of 2010 and addresses important ethical issues of health care reform, including the moral foundations of reform, the American College of Emergency Physicians Code of Ethics as a guiding document, and health care reform’s likely effects on cost containment, public health, access to care, ED crowding, and end of life issues. The Patient Protection and Affordable Care Act is a federal statute signed into law along with its amendment, the Health Care and Education Reconciliation Act, by President Obama in March 2010.[i] It is designed to take effect in stages over the next 8 years and includes reforms such as prohibiting insurers from denying coverage for pre-existing conditions, expanding Medicaid eligibility, subsidizing insurance premiums, and providing incentives for businesses to provide health care benefits. To understand the moral dimensions of the health care reform debate, it is useful to begin by examining the fundamental goals of our health care system. Evaluation of health care reform practices according to this Code of Ethics will provide guidance to ensure the ethical delivery of emergency medical care. An accountable care organization is defined in the PPACA as an organization of health care providers that agrees to be accountable for the quality, cost, and overall care of Medicare patients for whom they provide the bulk of primary care services. 

Xvi] ACOs have been suggested as a strategy to deliver integrated health care by promoting evidence-based medicine, reporting data about quality and cost of care, and coordinating health care. Finding the balance between provision of value in health care and cost containment remains a fundamental ethical challenge for health care reform. ACEP’s policy on Medical Screening of Emergency Department Patients states that ACEP strongly opposes deferral of care for patients presenting to the ED. Furthermore, ACEP believes that deferring care for patients presenting to the ED reflects a void in the health care system. Further bolstering an expanded scope of care argument is the fact that racial and ethnic disparities may be increased by expanded health insurance coverage by the PPACA. 

Those who have difficulties in obtaining PCP care are often from disadvantaged backgrounds, and in Massachusetts health reform did exacerbate this health care disparity. This reform will invest in community health centers and pay for primary care, to give patients options to receive non-urgent care and follow-up care in settings more appropriate than the ED. Unfortunately, PPACA does not address the underlying issues that influence ED crowding. Lxx] Health care reform provisions, including the possible future adoption by law or regulation of funding for advance care planning consultations, demonstrating the value of expert symptom management in parallel with standard therapies and improving pain management, would enhance ethical care by promoting patient autonomy and well-being, avoiding harm, and matching resources with patients’ goals for medical therapy. Ethical issues of health care reform include moral foundations, cost containment, public health, access to care, ED crowding, and end-of-life issues. 

Keywords: [“care”,”Health”,”Patient”]
Source: https://www.acep.org/Content.aspx?id=80871

The American Conservative

A few years ago I began a book about cruelty to animals and about factory farming in particular, problems that had been in the back of my mind for a long while. Industrial livestock farming is among a whole range of animal-welfare concerns that extends from canned trophy-hunting to whaling to product testing on animals to all sorts of more obscure enterprises like the exotic-animal trade and the factory farming of bears in China for bile believed to hold medicinal and aphrodisiac powers. Surveying the various uses to which animals are put, some might be defensible, others abusive and unwarranted, and it’s the job of any conservative who attends to the subject to figure out which are which. A certain moral relativism runs through the arguments of those hostile or indifferent to animal welfare-as if animals can be of value only for our sake, as utility or preference decrees. If one animal’s pain-say, that of one’s pet-is real and deserving of sympathy, then the pain of essentially identical animals is also meaningful, no matter what conventional distinctions we have made to narrow the scope of our sympathy. 

Often applying felony-level penalties to protect certain domestic animals, these state and federal statutes declare that even though your animal may elsewhere in the law be defined as your property, there are certain things you may not do to that creature, and if you are found harming or neglecting the animal, you will answer for your conduct in a court of justice. Our pets are accorded certain protections from cruelty, while the nameless creatures in our factory farms are hardly treated like animals at all. If conservatives do nothing else about any other animal issue, we should attend at least to the factory farms, where the suffering is immense and we are all asked to be complicit. If we are going to have our meats and other animal products, there are natural costs to obtaining them, defined by the duties of animal husbandry and of veterinary ethics. Factory farming came about when resourceful men figured out ways of getting around those natural costs, applying new technologies to raise animals in conditions that would otherwise kill them by deprivation and disease. 

Actually, all of factory farming proceeds by a massive denial of reality-the reality that pigs and other animals are not just production units to be endlessly exploited but living creatures with natures and needs. Factory farming is a predatory enterprise, absorbing profit and externalizing costs, unnaturally propped up by political influence and government subsidies much as factory-farmed animals are unnaturally sustained by hormones and antibiotics. 

Keywords: [“animal”,”farm”,”factory”]
Source: http://www.theamericanconservative.com/articles/fear-factories

J.R.’s Zaphne Blog News for 03-30-2018

Life Over Profits And Compassion Over Capitalism

Being vegan means you are a non-combatant in the war for Animal Rights. You aren’t doing the animals any harm, but you aren’t helping, either. If you want to help animals you need to something more than just not having them killed to order. If you aren’t vegan, you are working for the enemies of animals. If you wish to join us on the side of animals, you need to first recognize what this war is about, who are our enemies, and who are our allies. Greed is the biggest factor in animal cruelty and animal exploitation. It creates demand for animal products, drives consumption of animal flesh, makes animal cruelty profitable, and bribes governments to pass laws favorable to continued animal exploitation. If capitalism is the engine of animal cruelty, religion is the fuel. The Abrahamic religions all rely on the barbaric Old Testament teachings of human dominion over animals. To end the Animal Holocaust we must bring down the governments which allow the horrors and debunk the ridiculous religions which justify those horrors. We will not likely win Animal Rights in our lifetimes, or even in our grandchildren’s lifetimes. If Animal Rights are to be won at all, they must come under a society which values life over profits and compassion over capitalism.

Keywords: [“Animal”,”cruelty”,”religion”]
Source: https://armoryoftherevolution.wordpress.com/2014/05/31/life-over…

Capitalism VS Human Compassion

Capitalism can survive as long as there is no greed. Almost daily we read about some bank, investment broker or some con-artist scamming people out of millions of dollars. We expect banks to raise fees, we expect to lose money in our 401k, we expect to pay high interest rates on credit cards,,,,. The companies were more interested in protecting their money, then the health and safety of the employees. Look at all of the people that were conned into signing flexible mortgage rates. Get the people to sign the flexible mortgage, then hike the rates up so high the family can not pay, the bank gets the home, rinse, repeat,,,,. I think capitalism can work, but not while unbridled greed is involved. The US government established free trade with China, now we get to reap higher taxes to pay for more people on welfare. Companies looking for low wage workers sends our jobs overseas, the US economy slowly goes into a recession. I feel there is a line in the sand that capitalism should not cross. Company ABC makes widgets; highest paid employee makes $30 million a year, the lowest paid sub-contractor of a sub-contractor should make $1 million a year, give or take a few bucks. Post your comments in this forum thread about Human Compassion VS Capitalism.

Keywords: [“capitalism”,”people”,”company”]
Source: https://www.survivalboards.com/…/capitalism-vs-human-compassion

This is Compassionate Calvinism – I Am Aaron Shafovaloff

Every man has built for himself a house of mind, and holds dear the belongings which he possesses within. The foundation beneath his house-where his beloved affections, worship, treasures of joy, and sources of value and acceptance are-sustains all that which he loves in the framework of his thinking. The house is built in glory to his master, either Satan, or the God of Jacob. To the glory of God, Christians characteristically live and think. For some, this means drinking wine in thanksgiving for God’s blessings. For some, this means exercising compassion on the poor by means of supporting socialism. For others, the working of God in a person to will and to act according to His purpose. To question God’s sovereignty over our wills is rebellion. To stubbornly refuse to believe God’s word when He so explicitly describes His determining, defining, irresistible will is downright sin. To zero-in on the crux of what it means to be godly: worshipping God and loving your neighbor. This is compassionate Calvinism: not to obliterate a man’s house of mind and leave it unsupported, but rather to gently, gradually, lovingly supply a better foundation. It is to inspire acts of unseen love and obedience and prayer, all to the glory of God.

Keywords: [“God”,”house”,”means”]
Source: https://aaronshaf.wordpress.com/…/09/this-is-compassionate-calvinism

To Go from “Good to Great,” Be Endearing

The term firm of endearment is a metaphor for businesses that follow the model of stakeholder relationship management, in which employees, customers, suppliers and the community-in addition to shareholders-are regarded as true stakeholders in a business. To support companies in becoming conscious businesses Sisodia partnered with the consulting firm Axialent, which serves as the training arm of the firms of endearment process. Starting with a culture assessment, Axialent helps companies understand where they stand against each of the four pillars of conscious capitalism. From this, Axialent identifies the ‘gap’ between a company’s current state and full potential, and then supports this growth through leadership training, cultural shift and system creation. In the simplest form, the organization tackles complex business challenges by focusing on human issues. When we sync business to personal values, we find our objectives to be shared and well meaning: compassion for one another, generosity toward others, stewardship of our backyards, integrity and respect. Acting from these values, a company produces positive social change of a kind that far surpasses CSR or Secretary’s Day.

Keywords: [“company”,”firm”,”endearment”]
Source: http://causecapitalism.com/firms-of-endearment

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 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