J.R.’s Zaphne Blog News for 05-13-2018

Utilitarian Ethics

Happiness is not an ethic, and no quantity of Utilitarianism having claimed that happiness is ethical will ever make happiness an ethic. Some men have been virtuous, and though the men may have also been happy, the happiness was not the virtue. For happiness to exist, there first must exist the components that combine to create happiness. Although a similarity of components may give rise to happiness in different individuals, the components will vary relative to each individual. The man whose foundational nature is one of love, his happiness may nascent from the combination of love, compassion, and the opportunity to give his love and compassion to the world. 

The man whose foundational nature is one of greed, his happiness may nascent from the combination of greed, deceit, and the opportunity to accumulate wealth without regard of the hardships and suffering imposed on the world. The happiness of Utilitarianism did not focus on the elements that combine to create happiness, nor did Utilitarianism give attention to discussing how the elements might harmonize or disharmonize, and so it is reasonable to theorize that Utilitarianism was written without a knowledge of the nature of happiness. Within Utilitarianism there is no clarification of what Utilitarian Ethics might be other than the weighing of what actions might result in an individual’s emotion of happiness. The choice for correctness may be for its own end, and though the inward standard may arrive into existence through the logic of choosing the correct choice, still there are possible and necessary additional components that must be for their own end as well, and it is from the combining of correct thoughts and behaviors that an end-product might arise, including that of happiness, but happiness ought not to be the goal, but rather the unintentional product. If a person desires happiness then the person must first self-create the necessary qualities within him/herself that are sufficient to combine into creating the sensation of happiness, and the person’s bliss will not be a self-suggested self-convinced belief that s/he is happy, but rather the happiness will come into existence on its own, and it will be a true happiness. 

Happiness is composed of specific elements unique to each individual and circumstance, and since the elements are unique to each individual, then no rule of law or philosophy can become a singular judge of happiness. Though it is not possible to now know what Mill might have had in mind when he promoted the Utilitarian view, there are possibilities of reasons why the happiness philosophy may be concluded as being useful. 

Keywords: [“happiness”,”Utilitarianism”,”thing”]
Source: http://www.ethicsmorals.com/ethicsutilitarian.html

Download Compassionate Capitalism…

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Keywords: [“download”,”compassionate”,”request”]
Source: http://gatekeeperinspections.com/pdf/download-compassionate-capitalism…

Illuminations: Kellner

Forced to flee from Nazi Germany in 1933, Fromm settled in the United States and lectured at the New School of Social Research, Columbia, Yale, and Bennington. In the late 1930s, Fromm broke with the Institute of Social Research and with Escape from Freedom began publishing a series of books which would win him a large audience. Documenting some of the strains and crises of individualism, Fromm attempted to explain how alienated individuals would seek gratification and security from social orders such as fascism. Fromm popularized the neo-Marxian critiques of the media and consumer society, and promoted democratic socialist perspectives during an era when social repression made it difficult and dangerous to advocate radical positions. 7 The key theoretical essays outlining the Institute’s materialist social psychology were published in the Zeitschrift fur Sozialforschung by Erich Fromm. Although historical materialism tends to assume the primacy of economic forces and interests in individual and social life, while the psychoanalytic focus is on instinctual and psychological forces, Fromm believes that they can be fruitfully synthesized. 

Psychoanalytic theories, Fromm suggested, which abstract from study of the ways that a given society socialized its members into accepting and reproducing a specific social structure, tend to take bourgeois society as a norm and to illicitly universalize its findings. For Fromm, natural instincts are part of the base of society, and he believes that our understanding of human behavior and social processes will be enriched by reciprocal knowledge of how society molds and adapts instincts to its structures, and how human beings shape and change their environments to meet their needs. Such a merger of Marx and Freud will immeasurably enrich materialist social theory, in Fromm’s view, by providing analysis of the mediations through which psyche and society interact and reciprocally shape each other. Fromm then discusses Freud’s theory of oral, anal, and genital characters, and how specific social structures produce and reward certain types of character traits while eliminating others. To begin, Bachofen provides insights, Fromm believes, into how woman’s nature develops from social practices; specifically, how the activity of mothering produces certain nurturing, maternal character traits associated with women, thus anticipating recent feminist theories of mothering. 

In Fromm’s reading, Bachofen points out the relativity of existing societal relationships and institutions such as marriage, monogamy, private property, and other bourgeois social forms. 

Keywords: [“Fromm”,”Social”,”Society”]
Source: http://www.uta.edu/huma/illuminations/kell9.htm

J.R.’s Zaphne Blog News for 03-16-2018

The Compassionate Way to Combat Creationism

In a world where blank-slatism, anti-vaccine rhetoric, myths about the effects of parenting, and climate change denial persist and even thrive, it should come as no surprise that a contingent of creationist Christians continues to believe in a 6,000-year-old Earth in modern American society. In 2015, the Pew Research Center released the latest national data from another study which, since it was launched in 2007, has provided remarkable insight into the shifting demographics of American Christian culture. This change in attitude, which now represents a remarkable majority of American Christians, has occurred by differing but consistently positive degrees across the broad spectrum of Christian faith, including those most historically opposed to homosexuality. Some have argued that it is even more difficult to maintain an internally consistent set of beliefs as a Christian who accepts homosexuality than as a Christian who accepts evolutionary science. Let us contrast this attitude to the perspective taken by Daniel Karslake’s 2007 documentary For the Bible Tells Me So, which aims to provide a rich and emotional exploration of attitudes towards homosexuality in contemporary Christian American society. In short, the cultural campaign against the traditionalist Christian views on homosexuality has largely been one of compassion, empathy, and reason. Creationist Christians largely occupy demographics that have little positive contact with scientists and evolution educators, many of whom react to deeply religious people with, if not outright condescension, intentional segregation and wilful ignorance. Rather than demean, mock, and ignore what creationist Christians believe, we intended to tackle some of the specific lines of creationist reasoning in an extraordinary amount of depth-such as their arguments against radiometric dating and the evolution of birds from dinosaurs-and to do so from a place of compassion and respect, and from an understanding of human nature. Our five authors represent two Christians, a deist, and two atheists, but together we share a powerful history: we were all raised in creationist households, and each of us later rejected this ideology in favor of a scientific worldview. My hope is that this understanding of human nature-perhaps together with a dash of compassion and sensitivity-can be valuable to both the Christians and the non-theists among us.

Keywords: [“Christian”,”homosexuality”,”religious”]
Source: http://quillette.com/2017/10/28/combating-creationism

Buddhism under Capitalism, 3: AAR seminar/2015/Atlanta

ABSTRACT: The Seminar on Economics and Capitalism in the Study of Buddhism has been established to provide a venue for examining the ways in which late capitalism and its globalization are impacting both Buddhism as an institution with diverse local forms, teachings, systems of authority, and styles of practice, and Buddhism as an object of scholarly inquiry. The topic for this first year’s meeting of the seminar focuses on the effects of the rapidly expanding adoption of Buddhist practices, particularly mindfulness in its secularized interpretation, into health care settings. Of particular interest is the effects of the commodification of practice as a kind of therapy for mental and physical disorders on the many dimensions of Buddhist practice. Four papers examine Contemplative Studies Centers, psychotherapeutic adaptations, the marketing of mindfulness and Reiki to hospitals and hospices, and the extension of mindfulness into the well-being programs of corporations. DESCRIPTION: The Seminar on Economics and Capitalism in the Study of Buddhism has been established to provide a venue for examining the ways in which late capitalism and its globalization are impacting both Buddhism as an institution with diverse local forms, teachings, systems of authority, and styles of practice, and Buddhism as an object of scholarly inquiry. Once analyzed into isolable constituents, these have utility both for producing knowledge about the mind, brain, and behavior, and for determining ‘best practices’ for mental and physical health. The axiomatic utility of such methods propels the exhortations to incorporate spiritual hygiene – most obviously ubiquitous mindfulness practices – into daily routine for the sake of personal and professional self-improvement. Once described as a new popular trend, these practices should now be considered an established feature of the mental health economy in the United States and beyond. Drawing on new ethnographic data, I observe these same lines of commentary within psychotherapists’ public discourse about their use of mindfulness practices and its relationship to U.S. political economies. Psychotherapists have incorporated the interpretations of Buddhologists and commentators for decades in ongoing processes of construction and reconstruction of contemporary mindfulness practices.

Keywords: [“practice”,”mindfulness”,”Study”]
Source: https://rkpayne.wordpress.com/2015/04/03/buddhism-under-capitalism…

Capitalism, the Free Market, and the Duties of Property and Contract

Socialism and anarchism advocate no respect for private property; and even when rights to private property are conceded, there is dispute about just what such rights are. Contracts, especially concerning employment, now tend to be heavily regulated by law, usually on the paternalistic principle that contractors cannot protect their own interests through free agreements, or perhaps don’t even know what their true interests are. Duties of property and contract have developed historically, where at some time most things counting as property or concerning contract didn’t even exist. Jussive moral duties are based on respect for property and contract even as imperative moral duties are based on respect for persons. According to F.A. Hayek, the morality of property and contract is falsifiable, i.e. its principles are not self-evidently true but must be pragmatically evaluated as to their effect on the autonomy of persons and the promotion of general wealth and well-being. The principles of property and contract are the functioning morality of capitalism, which is based on private property and contract without any special obligation to advance the interests of others or abridge one’s own interests for the benefit of society. In the free market any taste can be catered to; and no one in political power need ever even ask what people want. No one ever believed Russia’s own statistics, but its economy was never as large as even the CIA thought it was – some anti-American critics now even claim that the CIA did that deliberately, in order to exaggerate the Soviet threat and perpetuate the Cold War. Property and contract, commerce and industry are what alter the natural condition of humanity thanks to the enterprise and imagination – the hortative virtues of prudence – of those who create the products of technological society and hire the people to manufacture them. The openness of the society consists in the limitation of the authority of those with political power and the provision of the free market for the exchange of value for value as everyone provides or seeks out all the different kinds of goods that imagination and taste can conceive and prefer.

Keywords: [“even”,”society”,”market”]
Source: http://friesian.com/capit-1.htm

J.R.’s Zaphne Blog News for 03-08-2018

The Library To The World

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Keywords: [“Download”,”pdf”,”access”]
Source: http://www.nasernobari.com/compassionate-capitalism-how-corporations-can…

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. 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. 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

Confucian Capitalism?

After I introduce several important Confucian terms, I will attempt to illuminate where there may be contrast with contemporary Capitalist ideals, the reader may have already noticed where contrast is apparent between Capitalism and Confucianism. In so many cases, Capitalism is about profit seeking: Capitalism, it often seems, is about getting the most profit for the least amount of effort. In order to highlight this difference in ethic, I will revisit each of the six Confucian terms introduced and place them in light of Capitalism. Along the way, I will highlight how Capitalism would have to change in order to allow Confucianism to flourish. Perhaps, the harmonious society sought by Confucianism cannot exist with Capitalism in the mix. The result of following Capitalism is a completely different world view. In Capitalism, there appears to be a lack of moral servitude that is found in Confucian authoritative conduct. In order for Capitalism to exist in accordance with Xin, wealth needs to be distributed much more evenly throughout society. While Capitalism, in the form that it exists now, eventually leads to imperialism the goal of Capitalism could be set within limits to allow for a globally sustainable and morally virtuous world economy. By Confucian standards in fact, Capitalism is a path towar.

Keywords: [“Capitalism”,”Confucian”,”society”]
Source: https://justinphilcox.wordpress.com/2011/08/15/confucian-capitalism

Compassion Inc. by Gaurav Sinha

Be inspired to transform your business to change the world. In this book, Gaurav Sinha, world-class businessman and entrepreneur, founder of Insignia in 2003, outlines the economics of empathy for life and for business. He offers actionable solutions to maintaining a successful trade in a changing global landscape where conscience, ethics, and authenticity are high on the agenda. Incorporating Compassion – why good human values are the foundation for great business values. The Rise of Altruistic Aesthetes – Why consumers are willing to pay more for ethical brands than just affordable brands. The Principles of Edifying Essentialities – principles to build and nurture virtuous relationships between people, products and experiences, inspired by Buddhist teachings. Redefining ‘USPs’ – from Unique Selling Proposition to Universally Sustainable Principles; the importance of aligning business strategies with universally sustainable principles· RoE: Return on Empathy – How companies and individuals need to build a foundation that rises above profits to prosperity. Citizens of Compassion – Capturing the essence of empathy and ethics in life and business. The world is changing, perceptions are shifting, consumers are evolving, and this book will ensure your business keeps up.

Keywords: [“business”,”principles”,”world”]
Source: https://www.penguin.co.uk/books/1116235/compassion-inc

Compassion Inc. by Gaurav Sinha on iBooks

Be inspired to transform your business to change the world. In this book, Gaurav Sinha, world-class businessman and entrepreneur, founder of Insignia in 2003, outlines the economics of empathy for life and for business. He offers actionable solutions to maintaining a successful trade in a changing global landscape where conscience, ethics, and authenticity are high on the agenda. Incorporating Compassion – why good human values are the foundation for great business values. The Rise of Altruistic Aesthetes – Why consumers are willing to pay more for ethical brands than just affordable brands. The Principles of Edifying Essentialities – principles to build and nurture virtuous relationships between people, products and experiences, inspired by Buddhist teachings. Redefining ‘USPs’ – from Unique Selling Proposition to Universally Sustainable Principles; the importance of aligning business strategies with universally sustainable principles. RoE: Return on Empathy – How companies and individuals need to build a foundation that rises above profits to prosperity. Citizens of Compassion – Capturing the essence of empathy and ethics in life and business. The world is changing, perceptions are shifting, consumers are evolving, and this book will ensure your business keeps up.

Keywords: [“business”,”principles”,”world”]
Source: https://itunes.apple.com/gb/book/compassion-inc/id1352169285?mt=11

J.R.’s Zaphne Blog News for 02-24-2018

CHRISTIAN WORLDVIEW

Firstly, the postulation that aspects of socialist theory to a certain extent chime in harmony with biblical teaching and aligns with the way we often picture the New Testament church. Secondly, a question – why does the conservative, evangelical church tend to lean towards those promoting a capitalist agenda? Coming onto the second point, the conservative evangelical church does tend towards capitalism, despite that fact that it has many, many serious flaws. Conservative Christians, have always seen the great threat to stable society posed by liberal morality and have reacted against it, often perhaps without noticing that the underlying principles of left-of-centre politics are more compassionate and aligned with biblical teaching. Equally, in focusing on the morally conservative politics that have often gone hand in hand with capitalist economic policy, it is easy to ignore the great problems that capitalism brings, making the poor poorer, the rich richer and concentrating power in the hands of an elite few who are only concerned about themselves – think of Jesus’s teaching about the rich fool. I’ve suggested positives of socialist theory and negatives of capitalism. To be fair, this is not to say that socialist theory does not have major problems or capitalism benefits. You are causing the rest of the church a great deal of harm. In the hands of evil men, socialism is evil, in the hands of evil men, capitalism is also evil. Should we bury our heads in the sand, hide behind our closed church doors and avoid the ballot box? Certainly not.

Keywords: [“church”,”Capitalism”,”socialist”]
Source: https://jpschristianworldview.wordpress.com/tag/capitalism

Compassionate Capitalism

The other day Russian President Vladimir Putin who is the longest ruling person in Russia after Ivan the Great and Stalin called America “a parasite of world economy.” Well, all communists say so but we have to ask China if they really believe it at heart or they wouldn’t have had the rapid growth they are having for last few years. Capitalism which is based on free enterprise system in America has been the reason behind the great success achieved by America since its birth. My personal experience with free enterprise system goes back to over 5 years ago when I got involved in a business opportunity where I could create an unlimited income with my sweat equity. To tell you the truth, the first year I failed miserably. This is what free enterprise system of America means to me where anybody from any background can work hard, create opportunity and determine their own destiny. People come to America looking for an opportunity like the one I just mentioned. That’s why, in America we say “No more Cheesecrackers.” A little better than capitalism is “Compassionate Capitalism,” a phrase recently coined which is not about “Money getting” but about “Serving people” because law of success is service and biggest businesses are now realizing it more now than ever. Many analysts still consider America to be in a recession period but few businesses seem to be sky rocketing even in this market. The basic motto of free enterprise system is that law of success is service and greatest server is the greatest leader.

Keywords: [“America”,”own”,”year”]
Source: http://thenewyorkcitypost.com/compassionate-capitalism

Anti-capitalism vs Post-capitalism

Capitalism, like all words that evoke emotions, has as many definitions as there are proponents or discontents. The Market Libertarian definition, to which we can also count the Objectivist definition, is that capitalism is productive human action, free individuals that agree on whether they want to buy or sell products and services on a free market. Capitalism in short is individuals making free decisions. The Marxist definition is that capitalism is a specific system of production, based around a hierarchical concentration of wealth and power. What separates Capitalism from Feudalism is that while Feudalism is centered around Land, Capitalism is centered around Capital – the concentration of possessions. Capitalism will eventually, according to Marx and Engels, have so many contradictions that it will lead to an inevitable worker’s revolution and a system based on the dictatorship of the proletariat, which will develop into a classless society where all the means of production are owned collectively by the people. The Cosmology of the EOS. What is Capitalism, according to the EOS? What we can say for certain is that Capitalism will be replaced within the next two centuries, and that there are three possible scenarios for how it can evolve into something else. Post-capitalism is whatever system of production and distribution that succeeds Capitalism. We don’t owe Capitalism to let it continue to exist only because it allowed an unprecedented standard of life in the western world during the 20th century.

Keywords: [“Capitalism”,”system”,”society”]
Source: https://eoshorizon.wordpress.com/2014/10/30/anti-capitalism-vs…

Neoliberal Capitalism, Emotion and Morality – States, Power, Emotion

Neoliberalism does not however, as some have claimed, have its own moral framework. For sure, the advancement of a neoliberal political economic agenda relies on an illusion of moral unity in fabricating claims about the ‘public good’, ‘fairness’, and ‘justice’. Neoliberalism is not a moral project, but an emotional project. Acknowledging the role of culture is not the same as implying neoliberalism has a supporting moral order despite the likes of Thatcher and others attempting to persuade us that it does. Neoliberalism ‘has morals’ to the extent that it has moral interests – but this is a contradiction-in-terms or a misnomer. Such as morality is not imposed from on high: it is deliberative and relatively spontaneous; it is a debated morality not simple moralizing. For Durkheim ideas that promoted particular group interests at the expense of others are not moral but were merely interests with associated habits and ways of seeing and doing that jeopardized collective solidarity, compassion and understanding. So if the powerful do not govern on a moral basis what do they govern on? Of course, they share ‘worldview’s’, cultural outlooks and norms and values. It’s important to say these were deeply immoral acts of state and any wider support for such action speaks not so much to moral affinities between powerful and powerless groups as much as it does to emotional inflammations engineered by governments that sustain popular fears, hopes and anxieties. Capitalism is more a love [and hate] story than a moral one.

Keywords: [“moral”,”morality”,”interest”]
Source: https://emotionalstates.wordpress.com/2016/07/07/neoliberal…

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

Author Gunther to Speak on “Compassionate Capitalism”

BUFFALO, N.Y. – Author Marc Gunther will speak on “Compassionate Capitalism: How Corporate America is Changing for the Better” at 7:30 p.m. March 27 in the Screening Room in the Center for the Arts on the University at Buffalo North Campus. Sponsored by the University at Buffalo School of Management and the UB Law School, Gunther’s visit is the second annual event in the Gerald S. Lippes Speaker Series. A senior writer at Fortune magazine and a columnist for CNNMoney.com, Gunther writes about the impact of business on society. He is the author of several books, including “Faith and Fortune: How Compassionate Capitalism is Transforming American Business”. Gunther also has written about CEO Jeff Immelt’s efforts to reshape the values of General Electric, the greening of Wal-Mart, the rise of corporate social responsibility, globalization, the environmental movement, corporate governance, AIDS and gay rights in corporate America. He has appeared on NBC, ABC, PBS, CNN and NPR and speaks at conferences, corporate events and colleges. Gunther is a graduate of Yale University, where he majored in English. Gunther’s talk from 7:30-8:30 p.m. will be followed by a question-and-answer session and a book signing. The Gerald S. Lippes Speaker Series focuses on current issues and topics related to business and finance. The series is part of a larger effort to foster an integrated understanding of the worlds of business and law, and to encourage a collaborative dialogue between business and legal professionals. Funding for the series is provided through the generous support of Gerald S. Lippes.

Keywords: [“Gunther”,”Corporate”,”business”]
Source: http://www.buffalo.edu/news/8411

Capitalism Is Compassionate

All these activities would tend to drive the price of housing down, and cure the housing shortage. If landlords tried to raise the rents in the absence of a housing shortage, they would find it difficult to keep their apartments rented. Even if landlords banded together to raise rents, they would not be able to maintain the rise in the absence of a housing shortage. For the problem of slum housing is not really a problem of slums or of housing at all. Slum housing with all its horrors is not a problem when the inhabitants are people who can afford higher-quality housing, but prefer to live in slum housing because of the money they can save thereby. For proof, consider a law prohibiting the existence of slums, and therefore of slumlords, without making provisions for the slum dwellers in any other way, such as providing decent housing for the poor or an adequate income to buy or rent good housing. Only if the slumlord were the cause of poverty could he be legitimately blamed for the evils of slum housing. The link between government involvement in the housing market and the plight of the slumlord’s public image should be pinpointed. Scatter-site housing projects, “Public” housing and urban renewal projects, and zoning ordinances and building codes, are just a few examples. Compelling “Cadillac housing” can only harm the inhabitants of “Volkswagen housing.” It puts all housing out of the financial reach of the poor. It is the prohibition of low-quality housing by housing codes and the like that causes landlords to leave the field of housing. If landlords cannot make as much profit in supplying housing to the poor as they can in other endeavors, they will leave the field.

Keywords: [“housing”,”slumlord”,”rent”]
Source: https://www.lewrockwell.com/…/capitalism-is-compassionate

How to build a great company

N R Narayana Murthy, Chairman of the Board and Chief Mentor, Infosys Technologies, outlines the key ingredients to building a great company and the role of ‘compassionate capitalism’ in society. By and large, there is tremendous focus on hard work, pride in the company, and loyalty to the company in Asia. This focus exists in the West too, and that’s how they have built great companies. Second, there is a spirit of family in Asian companies. This means working as a team, showing concern for your fellow employees, making sacrifices for each other’s benefit, and identifying with the common cause of the company. We did something similar after 9/11. We were the first Indian company and one of the few in the world outside the United States to contribute to the Firemen’s Fund. Public-private partnerships in developing countries like India are very important because a company cannot prosper on a sustainable basis, unless it makes a difference to the context in which it operates. I don’t know of a single great company that has not had good leaders. Second, we have to create a grand, noble vision which elevates the energy, enthusiasm and self-esteem of everyone in the company while ensuring that everybody sees a benefit in following the vision. Third, a company has to benchmark itself on a global scale in every area including sales, production, human resources, R&D and finance. Fourth, a great company continuously measures and improves the following attributes: meritocracy, fairness, justice, openness, speed, imagination and excellence in execution. Finally, a great company practices an enduring value system, and follows the finest system of corporate governance.

Keywords: [“company”,”great”,”society”]
Source: http://www.rediff.com/money/2005/jan/31spec.htm

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

Media Ignorance on Capitalism Hurts Low-Wage American Workers –

For whatever reason – ignorance, socialist-leaning worldview or laziness – basic economics of free market capitalism seems all but impossible for most of the mainstream media to grasp. At its most foundational, capitalism functions on supply and demand and the ability of a company to make a profit meeting the demand, and the person creating the demand to have multiple supply options to create competition. These capitalism concepts of supply, demand, profit and competition seems to elude most media reports, allowing people like Sen. Bernie Sanders to claim corporations are evil, gouge employees and make outrageous profits. If you are making $9 per hour and working for a company making billions of dollars in profits without any media explanation of the fuller context, this is very enticing to believe. Liberal politicians such as Sanders, and many in the media, always use the anecdote corporation that just made a huge profit, rather than actual data points. Your local liberal’s favorite evil corporation, Walmart, squeezes out a paltry 2.1 percent profit. Walmart’s profit margin is less than one-third of what it pays in taxes. A 2013 Reason-Rupe Poll found that the average American guessed the typical corporate American profit to be 36 percent. The actual number is about 3-5%. The corporate profits disconnect is a combination of economic ignorance and liberal agenda. If Walmart, with a profit margin of 2.1 percent, has to increase the majority of its employees’ pay by 50 to 100 percent, how will they be forced to respond? Remember, the company needs to meet demands while making a profit. 2) Cut the number of workers, particularly full-time workers with benefits. Add more part-time workers and employ the use of technology to replace low-skill workers.

Keywords: [“profit”,”workers”,”media”]
Source: https://therevolutionaryact.com/media-ignorance-capitalism

The Ethics of Capitalism

In the expositions of Ethical Socialism one constantly finds the assertion that it presupposes the moral purification of men. The difficulties in the way of Socialism lie exclusively, or predominantly, in men’s moral shortcomings. The impracticability of Socialism is the result of intellectual, not moral, incapacity. If a socialist community were capable of economic calculation, it could be set up without any change in men’s moral character. It would be no more difficult to enforce the code of socialist morals than it is to enforce the code of capitalist morals, if there were any possibility of making objective computations within the socialist society. This inadequacy of the human type which would cause the breakdown of Socialism, may appear to be of a moral order; on closer examination it turns out to be a question of intellect. Moral behavior is the name we give to the temporary sacrifices made in the interests of social co-operation, which is the chief means by which human wants and human life generally may be supplied. They elevate unselfishness and self-sacrifice and the love of compassion, which lead to them, to absolute moral values. The pain that at first accompanies the sacrifice is defined as moral because it is painful-which is very near asserting that all action painful to the performer is moral. From the discovery of this confusion we can see why various sentiments and actions which are socially neutral or even harmful come to be called moral. There thus arises a negative utilitarianism: we are to regard as moral that which benefits, not the person acting, but others. To condemn the ethics demanded by social life under Capitalism and to set up in their place standards for moral behavior which-it is thought-might be adopted under Socialism is a purely arbitrary procedure.

Keywords: [“moral”,”socialist”,”society”]
Source: https://mises.org/blog/ethics-capitalism

The Ethics of Capitalism » Alex Jones’ Infowars: There’s a war on for your mind!

In the expositions of Ethical Socialism one constantly finds the assertion that it presupposes the moral purification of men. The difficulties in the way of Socialism lie exclusively, or predominantly, in men’s moral shortcomings. The impracticability of Socialism is the result of intellectual, not moral, incapacity. If a socialist community were capable of economic calculation, it could be set up without any change in men’s moral character. It would be no more difficult to enforce the code of socialist morals than it is to enforce the code of capitalist morals, if there were any possibility of making objective computations within the socialist society. This inadequacy of the human type which would cause the breakdown of Socialism, may appear to be of a moral order; on closer examination it turns out to be a question of intellect. Moral behavior is the name we give to the temporary sacrifices made in the interests of social co-operation, which is the chief means by which human wants and human life generally may be supplied. They elevate unselfishness and self-sacrifice and the love of compassion, which lead to them, to absolute moral values. The pain that at first accompanies the sacrifice is defined as moral because it is painful-which is very near asserting that all action painful to the performer is moral. From the discovery of this confusion we can see why various sentiments and actions which are socially neutral or even harmful come to be called moral. There thus arises a negative utilitarianism: we are to regard as moral that which benefits, not the person acting, but others. To condemn the ethics demanded by social life under Capitalism and to set up in their place standards for moral behavior which-it is thought-might be adopted under Socialism is a purely arbitrary procedure.

Keywords: [“moral”,”socialist”,”society”]
Source: https://www.infowars.com/the-ethics-of-capitalism

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

Why there is no “ethical consumption” under capitalism

In the 1990’s, stories emerged of billion dollar corporations like Nike, Apple, Nestle and Wal-Mart forcing workers to manufacture their products in sweatshops, terrifying consumers who hitherto had no knowledge of working conditions in the so-called “Third world.” Additionally, information began to circulate on the truth about factory pollution and human-caused climate change, which for the first time made it a concern of those other than just scientists. The working class produces enough food for two worlds, but there are still millions of children who die of malnutrition every year. Workers spend more, the ruling class rakes in the profits, and global pollution rises as before because corporate and industrial pollution continues as before. Not only will it never be possible for everyone to make “Environmentally friendly” choices due to systemic economic and social inequality, under capitalism the desire to do so by many working class people has been made into a commodity for the capitalists to profit from. As long as the majority of wealth and resources are owned and controlled by a minority exploiting class, producing for profit instead of human need, workers’ rights and environmental sustainability will always suffer. The major flaw in “Ethical consumption” is the illusion that there is a more ethical option under capitalism, i.e. the idea that if we pay a few dollars more at Whole Foods, we can achieve a more compassionate capitalism; a capitalism where what is the most profitable is also the most moral. “Ethical consumption” suggests that production for profit is acceptable, as long as it comes from a more kind and gentle version of capitalism which treats its workers nicely and cares about the environment. The idea of ethical profit is an oxymoron, considering that all profit is the unpaid wages of the working class, privately appropriated and hoarded by the ruling capitalist class. The logic of production for profit and competition on the market means the capitalists must always try and lower their costs of production by squeezing more out of the workers and cutting corners on workplace safety and environmental sustainability. Ethical consumerism ends up dividing the working class by implying that those who purchase “Ethically” are more moral than those who do not, regardless of their means of doing so. The answer to this question is not to be found in the individualistic approach of ethical consumption, but rather through organizing all layers of the working class in a united struggle against capitalism, which is the root of all modern exploitation and misery. Rather than feeding the greed of a parasitic minority, a socialist system run by and for the working class will prioritize the needs of society and the planet, allowing the immense resources on planet earth to be utilized sustainably in the interests of the majority and future generations.

Keywords: [“work”,”Ethical”,”class”]
Source: https://www.marxist.ca/analysis/environment/1303-why-there-is-no…

Marxism, Human Nature, and Society

The individual is a profoundly social being, whose needs cannot be fully satisfied without human community and interaction;- Communist society is a society “In which the full and free development of every individual forms the ruling principle.”11We also find the following argument:Since human nature is the true community of men, by manifesting their nature men create, produce, the human community, the social entity, which is no abstract universal power opposed to the single individual, but is the essential 9. In the practice of the Left, many Marxists have tended to assume that the abolition of private property alone will bring about the emancipation of women and have treated so-called women’s issues as secondary to the “prior” struggle of the working class in the economic sphere. Some aspects of the oppression of women predate capitalism, continue to exist in the so-called existing socialist countries, and within socialist movements; and originate in the reproductive function of women and in sexual politics. Bourgeois feminism does not trace the source of women’s oppression in the work place or home to structural, economic causes, or to the inherent patriarchy of social institutions, but to “attitudes” which “discriminate” against women gaining entry to certain positions. Radical feminists tend to trace the sources of women’s oppression to a sexual power struggle between men and women. The mode of struggle typical of radical feminists is to organize women separately and to define their concerns as “women’s issues. In my view, it is not possible to be a Marxist without being a feminist; that is, without acknowledging the unique oppression suffered by women historically and under capitalism, and without making the sexual emancipation of women a crucial part of our definition of socialism. Caring for children is a social responsibility; the right of the man to a nurturing role is a social issue; relationships based on equality and reciprocity are an essential need of both women and men.17. Marxism, Human Nature, and Society 7- capital and the state have collaborated in controlling the fertility of women in accordance with the demands of the labour market through access to daycare, Iiberalization or restriction of contraceptive use, abortion, and child bonuses. Marxists have tended to focus organizing efforts on women in the work place, rather than supporting autonomous, interclass women’s organizations. Women working in left organizations developed a critique of the practice of their male colleagues, which had far-reaching consequences The women argued that. In some cases the internal conflict contributed to the break-up of organizations; certainly many women left their former political “Homes” and transferred their energies to the “Women’s movement.” To some extent, radical feminism is a legacy of this experience of women with left parties and groupings.

Keywords: [“women”,”human”,”society”]
Source: http://bahai-library.com/adkin_marxism_human_nature

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

JR Test Site News for 01-26-2018

Key to change: An enlightened elite

Elites will always be the source of widespread change in society, good or bad. The masses instinctively take their cues from the Elite or members of the Elite. A significant majority of the Elites of a given society must be enlightened and capable of critical reasoning for that Elite to espouse effective positive change in society. These are all members of the Elite, yet they are not enlightened. Western Europe of the 1700’s was becoming “Considerably enlightened,” despite the numerous members of the masses who were ignorant, because “Enlightenment” merely suggested that at least a majority of the Elite be enlightened. Until the vast majority of the Philippine Elite are capable of discussing issues rationally in a calm, cold, detached, critically objective, and scientific manner, as opposed to discussions based on fervently-held fanatical beliefs and religio-ideological convictions, the Elite will be considered far from being enlightened. If the majority of the Elite is far from being enlightened, then the future of the society it heads cannot be said to be headed in a positive direction. Enlighten the Elites first, then once a majority of the Elites are enlightened, the policies these enlightened Elites will pursue within society will likewise be enlightened. These new entrants to the enlightened Elite will further swell the ranks of the enlightened Elite and will work more towards the further upliftment of the rest of society, especially the masses. This is a corollary to point number 4, since as mentioned, the worst enemies of the enlightened Elite are not the unenlightened Elite nor even the unenlightened masses, but rather, the pseudo-enlightened sector of the Elite. To reiterate what was mentioned in point number 3, having a divided Elite where the enlightened Elites form a small minority and the rest of the unenlightened and pseudo-enlightened Elite is factionalized into so many splinter-groups that are antagonistic to one another presents more problems than having a “Rich-poor” or “Elite-masses” divide. Whereas in point number 6, it is possible for members of the masses to become new entrants into the intellectual Elite, in the Philippines, a number of them were not truly enlightened. The development of society, particularly the history of the First World, is founded on allowing the Elite group to grow and expand by creating opportunities for members of the masses to improve themselves and become new members of the Elite.

Keywords: [“Elite”,”enlightened”,”society”]
Source: http://getrealphilippines.com/legacy/3-00_Makati/enlighten1.html

Coffee and the Enlightenment – Stephen Hicks, Ph.D.

“The impact of the introduction of coffee into Europe during the seventeenth century was particularly noticeable since the most common beverages of the time, even at breakfast, were weak ‘small beer’ and wine. Those who drank coffee instead of alcohol began the day alert and stimulated, rather than relaxed and mildly inebriated, and the quality and quantity of their work improved. Western Europe began to emerge from an alcoholic haze that had lasted for centuries.” As a contributing factor, coffee certainly gets credit on physiological grounds. Also contributing was the development of European coffee house culture, the coffee houses bringing businessmen, artists, and scientists together for drinking and socializing. The great Lloyd’s of London company had its beginning in Edward Lloyd’s Coffee House in London, which dates from 1685 or 1688, the year of England’s Glorious Revolution and John Locke’s return from exile in Holland. As the Turks had both coffee and coffee houses at least a century earlier, coffee is at most a contributing factor. It is thanks to the Turks’ militaristic and imperial ambitions that Europe got its first coffee house. As the inscription on a coffee cup at my office says: Given enough coffee, I could rule the world. Led by Suleiman the Magnificent, the Ottoman empire was expanding westward into Europe until halted at Vienna in 1529. “Vienna was invaded by the Turkish army, who left many bags of coffee behind when they fled the city. Franz Georg Kolschitzky claimed the coffee as the spoils of war, and opened a coffee house. Apparently, he had lived in Turkey and was the only person who recognized the value in the beans. He introduced the idea of filtering coffee, as well as the softening the brew with milk and sugar. The beverage was quite a hit.” Coffee and coffee houses then spread rapidly across Europe. So let us give thanks to Suleiman of the Magnificent Headwear for the coffee and to Herr Kolschitzky for spotting the entrepreneurial opportunity. I quote from The Women’s Petition Against Coffee of 1674: “Coffee leads men to trifle away their time, scald their chops, and spend their money, all for a little base, black, thick, nasty, bitter, stinking nauseous puddle water.”

Keywords: [“coffee”,”house”,”Europe”]
Source: http://www.stephenhicks.org/2010/01/18/coffee-and-the-enlightenment

Karma Capitalism

The swami’s whirlwind East Coast tour was just one small manifestation of a significant but sometimes quirky new trend: Big Business is embracing Indian philosophy. Top business schools have introduced “Self-mastery” classes that use Indian methods to help managers boost their leadership skills and find inner peace in lives dominated by work. About 10% of the professors at places such as Harvard Business School, Northwestern’s Kellogg School of Business, and the University of Michigan’s Ross School of Business are of Indian descent-a far higher percentage than other ethnic groups. The seemingly ethereal world view that’s reflected in Indian philosophy is surprisingly well attuned to the down-to-earth needs of companies trying to survive in an increasingly global, interconnected business ecosystem. Harvard Business School associate professor Rakesh Khurana, who achieved acclaim with a treatise on how corporations have gone wrong chasing charismatic CEOs, is writing a book on how U.S. business schools have gotten away from their original social charters. Vijay Govindarajan, a professor at Dartmouth College’s Tuck School of Business whose books and consulting for the likes of Chevron and Deere & Co. have made him a sought-after innovation guru, links his theories directly to Hindu philosophy. Kellogg’s Jain, who is working on a book about the customer-centric business models of Indian companies, believes that many Indian thinkers are drawn to fields stressing interconnectedness for good reason. While companies such as Tata Group or Wipro Technologies have generous initiatives for India’s poor, the country has its share of unethical business practices and social injustices. Some Indian academics bristle at the suggestion that their background makes their approach to business any different. At the time he died, the prolific London Business School professor was working on a book to be called A Good Theory of Management. As Ghoshal saw it, the corporate debacles of a few years ago were the inevitable outgrowth of theories developed by economists and absorbed at business schools. Khurana’s forthcoming book, From Higher Aims to Hired Hands, looks at the professional responsibility to society that managers and the business schools who train them were initially designed to have.

Keywords: [“business”,”Indian”,”school”]
Source: https://www.bloomberg.com/news/articles/2006-10-29/karma-capitalism

JR Test Site News for 01-25-2018

Efforts to interpret Social change Sociology and other social sciences emerged from a common tradition of reflection of social phenomena. Need for a new social science We need social science because social processes shape human destinies. Comte separated social statics from social dynamics. Social statics are concerned with the ways in which the parts of a social system interact with one another, as well as the functional relationships between the parts and to the social system as a whole. To distinguish between what he called militant and industrial societies, Spencer used as the basis a difference in social organization brought about through forms of social regulation. Concept of Social Change In their struggle against nature, and to gain their livelihood through associated labor, men create specific forms of social organization in tune with specific modes of production. For Marx, the the analysis of social order and the causes of social change must be discovered in the specific mode of production that a society has. Social order will constrain individual selfishness for the sake of greater good and for social conscience to grow. Social Facts The development and use of the concept of a social fact lies at the heart of Durkheim’s sociology. Social solidarity refers to “the condition within a group in which there is social cohesion plus cooperative, collective action directed towards the achievement of group goals” by Scott. SOCIAL ACTION Weber’s entire Sociology was based on his conception of social Action. Weber became concerned with social actions and the subjective meaning that human attack to their actions and interactions within specific social contexts.

Keywords: [“social”,”society”,”sociology”]
Source: http://www.universityofcalicut.info/syl/FoundationOfSociology108.pdf

Advocates of Enlightened Capitalism

This is the second in a series of blogs on the basic tenets of Enlightened Capitalism as espoused by the person who coined the phrase, Andrew R. Cecil. Cecil pointed out in his speech that the intentions of capitalism are sound. Capitalism was believed to be based on doctrines of a “Natural order,” as Cecil called it, that involved free trade and laissez-faire. One of the contributing factors to the human disaster, according to Cecil, was the official position of the person in charge of the British Treasury at the time. Cecil uses the concept of Enlightened Capitalism to describe a system that is based on capitalism and the essence of laissez-faire, but he understood that there is no system that, on its own, is likely to provide the greatest good for the greatest number of members of a society. Thus, Cecil describes the other ‘invisible hand’ of capitalism. Cecil described the situation in the United States quite eloquently in his speech. “Enlightened Capitalism is the realization that different groups of our society are joint partners who, by accepting the social creed of cooperation, can work by a mutually advantageous live-and-let-live policy. This policy is more than an ethical notion; it is the law of life upon which the prosperity of our mechanized, complex, and interdependent society depends.” ‘ The United States is known for being a highly individualistic society. That diversity is something to be discussed in relation to Enlightened Capitalism in future blogs. Interdependence is an extremely important concept in any society. Everyone has something at stake and wants society to improve and be more inclusive.

Keywords: [“Cecil”,”society”,”Capitalism”]
Source: http://bsnowden-enlightenedcapitalism.blogspot.com

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Keywords: [“Capitalism”,”Commerce”,”free”]
Source: http://www.oldchakra.com/c/a/capitalism-and-commerce.pdf

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Keywords: [“book”,”read”,”…enlightenment…within”]
Source: http://ebicos.de/…enlightenment…within_sports_religion_and_capitalism.pdf