J.R.’s Zaphne Blog News for 05-14-2018

Competitive Enterprise Institute

It’s much more fashionable to attack Adam Smith these days than to read him. Yes, he favored economic liberalism, which wasn’t exactly in style in his time. There are two main drivers behind Smithian liberalism, neither of them cold or calculating. The foundation of Smith’s moral theory is the impartial spectator theory. Smith is well known for being an ardent free trader. 

The second driver of Smith’s brand of market capitalism is compassion for the poor. Liberalism properly understood – free markets, free trade, free migration, etc. Creates more wealth more quickly than any other economic system. In Smith’s time, the average person worldwide made around $3 per day. Today, in countries that have embraced liberalism, you can make $100 a day and consider yourself middle class. 

Rejecting liberalism means forcing the poor to miss out on the Great Fact. Smith favored liberalism because it is not only moral, it makes life better for the poor. 

Keywords: [“liberalism”,”Smith”,”trade”]
Source: https://cei.org/blog/compassion-adam-smith

Compassionate Capitalism: People Helping People Help Themselves

A plan that has made him one of America’s richest men, and that has made Amway one of the great corporate success stories of our time. Compassionate Capitalism spells out clearly and eloquently the guiding principles and concrete steps to making your life and your world better. Rich DeVos shows how your energy, your ambition, and your spirit of enterprise can travel together down a path in which the spirit of capitalism and moral values inextricably merge. Interweaving his own amazing story with vivid personal histories of men and women around the world, Rich DeVos illustrates both how success is achieved and what it truly means. He demonstrates that compassionate capitalism is the only solution to the most crucial issues of our time, and to the many other challenges that face us in the closing decade of this century and in the beginning of the next. 

Keywords: [“capitalism”,”DeVos”,”Rich”]
Source: https://books.google.com/books/about/Compassionate_Capitalism.html?id=dvTfTnnjxOsC

Buy Compassionate Capitalism Book Online at Low Prices in India

There are lots of wealthy people out there but most aren’t truly happy. This is largely because they aren’t fulfilling a higher purpose with their businesses, they’re simply out there trying to survive in the often cutthroat business world. Contrary to a lot of advice you may have heard out there on how to successfully build a prosperous business, DeVos claims that integrating compassion for your fellow man with lucrative opportunities is the real secret to security and happiness. It’s the knowledge that what you’re doing is making a difference that makes you feel worthy of the privilege and comfort of wealth. Even before the wealth comes, having a compassionate attitude along with sound business acumen goes a long way towards increasing your chances of attaining wealth and influence. 

A great book written in a language anyone can understand. 

Keywords: [“business”,”wealth”,”out”]
Source: https://www.amazon.in/Compassionate-Capitalism-Rich-DeVos/dp/0452270510

Entrepreneurs + Investors + Funded Innovation + Generational Wealth + Compassionate Capitalism

History has shown that the Greatest Wealth is Created through Entrepreneurism. Every Innovation that improves our lives came from an Entrepreneur with an idea; a strategy to succeed; and the funding to execute. The Good News: You don’t have to start a great company when you can invest in a great company and reap the same rewards as the founders. Recent regulatory changes have made that easier than ever to happen. We help Entrepreneurs and Investors create their legacy in the innovation they bring to market and the generational wealth they create. 

The men and women who take the road less traveled and invest in exciting private companies before they go public, have the opportunity that few realize – create wealth, leave a legacy of innovation, and have personal pride in knowing they impacted their community with new jobs and opportunities. 

Keywords: [“create”,”company”,”Innovation”]
Source: https://www.karenrands.co/

National Network of Angel Investors

All of these terms are buzz words for a simple concept. Investing in a small business when they are still private and have tremendous growth potential, so that the value of that stock creates a multiple on your money when they get sold or go public. The National Network of Angel Investors is the 4th generation of an angel investor group started in 1994, the Network of Business Acquirers and Investors. It is made up of angel groups that are forming all over the United States for a singular purpose – to have a direct impact on growing their wealth while increasing the jobs in the market and funding innovation. When you are ready to start angel investing, you’ll gain exclusive access to screened and vetted entrepreneurial endeavors with tremendous potential. 

Keywords: [“Angel”,”investor”,”start”]
Source: http://nationalnetworkofangelinvestors.com/

Why Pope Francis wants us to stop worshipping capitalism

Pope Francis’ upcoming visit to the U.S. next week is generating huge interest and expectation. Part of that excitement is rooted in the different tone the pope has taken on a number of issues, from marriage to the role of women in the church. He has also issued a tough critique of capitalism and called for more action on climate change. We kick off our coverage of the pope’s trip, which will continue all next week, with a look at those issues from our economics correspondent Paul Solman. 

It’s part of our weekly series Making Sense, which airs every Thursday on the NewsHour. 

Keywords: [“issues”,”Pope”,”Part”]
Source: https://www.pbs.org/newshour/show/pope-francis-wants-us-stop-worshipping-capitalism

J.R.’s Zaphne Blog News for 03-17-2018

Charity, Compassionate Capitalism and the Alms Race

The 7th of March marks the end of fair trade fortnight; and what a noble campaign it is too, not simply serving to allow indifferent middle class westerners to drop a couple of coins in a pot, but actually a way of addressing some of the pitfalls of our trade system in a way that promotes fair remuneration for hard work in the world’s most impoverished countries. The sort of indifferent charity that the fair trade campaign seeks to undercut is very much an ongoing, prevalent part of our society that despite all of its pretences must be challenged in a very particular way. We can see Žižek’s logic here; of course these billionaires can give up their cash for world hunger, it’s no skin off their backs. ižek’s particular critique is much more than that. Whether certain figureheads for capitalism have a conscience or not is quite beside the point, what is important here, for Žižek, is that capitalism still has its underlying logic, and that is the ruthless pursuit of profit. The charity element is a way to conceal the truth, a way to appease guilt, or at least to be perceived as appeasing guilt. Though cynically we can take a sound guess that charity is often used as a way of deflecting guilt, it also maintains the existing systematic gap between rich nations and poor nations. Though fair trade operates at roughly the same logic it is a way of taking farmers out of their poverty that relies on the mobilisation of interest groups and people, not the guilt-ridden exploration by fat cats, engaged in what we can safely say is now an alms race. Charity may well be the means by which the rich West pretends to do something in order to sleep at night, but that doesn’t mean it should stop because as a consequence some change is made. Simply giving money isn’t enough, so until the systemic inequality between nations has ended, people-motivated initiatives like fair trade are the only means we have, just let us not get too surprised when odious corporations like Nestle jump on the bandwagon.

Keywords: [“way”,”charity”,”trade”]
Source: https://raincoatoptimism.wordpress.com/2010/03/06/charity…

VIDEO: A Conversation on Capitalism, the Climate and Justice

There was a packed house at the historic Riverside Church last night where Michelle Alexander and Naomi Klein participated in a conversation about the incompatibility between Capitalism, the Climate and Justice. I attended this event, hosted by Union Theological Seminary at the historic Riverside Church in downtown Manhattan. The Spirit of Justice is a conversation about what it will take to birth a new America, a nation in which every life and every voice truly matters. The last presidential election was a painful reminder that it is dangerous to view American history as a slow but steady march towards greater freedom, justice, and equality for all. One thing is clear: Since the days of our nation’s founding, there have always been people who have courageously embraced and embodied a spirit of justice. People of all colors, backgrounds, and walks of life have, in various ways, shown up in American history as revolutionaries, challenging us to reimagine what dignity, justice, and equality ought to mean and forcing us to reconsider who should be considered worthy of our collective care, compassion, and concern. While some may wish to return to a time when most Americans had few rights and little hope for justice, The Spirit of Justice aims to amplify the voices of modern-day revolutionaries – artists, activists, scholars, healers, teachers and more – who are committed to moving forward in new ways with a keen understanding of the political history and moral dilemmas which brought us to this moment in time. For her part, Naomi Klein spoke about growing up to not be a part of the war machine. Klein also spoke of her father being raised in a very leftist/socialist family of and how her grandfather was a key union organizer in the famous Disney animators’ strike of 1941. Overall, I was hoping for a conversation that was more hard hitting and that would relay a wake up call to the audience reflecting the true state of emergency we really are in.

Keywords: [“Justice”,”people”,”Klein”]
Source: https://democracychronicles.org/conversation-on-capitalism

Human Nature, Anarchy, and Capitalism

What is government but the greatest of all reflections on human nature. If angels were to govern men, neither external nor internal controls on the government would be necessary. In framing a government which is to be administered by men over men, the great difficulty lies in this: you must first enable the government to control the governed; and in the next place oblige it to control itself. Minimalist government guarantees that only those who lack ethical standards will thrive, because they will do anything to get ahead. Of course, the opposite extreme of maximalist government – as practiced most prominently by tin-horn third-world megalomaniacs – also causes everything to go to hell. Those in government are subject to the same imperfections of human nature,the same greed, as everyone else. The spirit of encroachment tends to consolidate the powers of all the departments in one, and thus to create whatever the form of government, a real despotism. The fear of these men was not first of all the damage that free men could do in private life, but the great damage, the tyranny, that could be done when fallible men are given too much power through the reins of government. If Classical Liberal principles are indeed about abolishing rather than preserving the disabilities of the state of nature, with a sharp eye to the dangers of trusting too much power into the fallible, interested, greedy human hands of those in government, then the objections of John, and perhaps of Gray and Nozick, are answered. The defense of capitalism even without appeal to purely economic truths, can proceed in the same manner as the defense of limited government before the forms of economic life even became an issue. Distrust of human nature but trust in government betrays an incoherence whose bitter fruit is necessarily corruption and tyranny, however lofty and deceptive the rhetoric by which power always masks and rationalizes itself.

Keywords: [“government”,”Nature”,”state”]
Source: http://www.friesian.com/fallen.htm

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

Community Capitalism

“Capitalism starts at home.Strong neighborhoods build strong communities, which build strong states, which build a strong nation. If you want a strong nation, start at the foundation: invest in your community, work for its success. And from that success will grow the national prosperity that we all desire.” Every American’s “Bitch List”-Community Capitalism lays out the problems confronting Capitalism: those threatening once again to destroy the economic well-being of the American Nation and all of its allies and associates in Western and World Civilization. From the Stock Market to derivatives to banks to lawyers in politics to patenting intangibles to educational failures to fossilized unions, Community Capitalism la. Ys bare the issues: the background, the internals, the problems and the illogical, human-destructive hubris of Greed Capitalism. Essentially, all American legislation of the past couple of decades has favored the big corporations while putting ever more insufferable demands on small businesses and individuals. At the same time, the programs of the first eight years of t.he present century have helped to destroy American competitive resilience by forcing American education into what can only be called Stalinist regimentation. At the same time, the trade deficit has been syphoning the money supply from the resources of the middle class, transferring it into the hands of foreign nationals, depleting American financial resources. No one is taking responsibility for the multi-billion financial fiascos forced of late on the taxpayers of so many nations. This has hit both the American and the Greek people in particular with taxation and austerity imposed without their consent for actions and activities they never agreed to-the gambling in financial derivatives that has resulted in those horrendous expenses. To get the world out of this condition, Community Capitalism proposes a basic rethinking, and redirected application of the strengths of Capitalism, to return to community-enriching, stable, progressive commerce allied with the human-centered methods of traditional, pre-Spreadsheet-Capitalism, pre-derivative-deranged, community- and customer-based business sensibilities. It will ring true to all those who cherish the wisdom in compassionate moderation, and who in free and generous equanimity love their families, their neighbors and neighborhoods, their commmunities, and their Nation-indeed, all those who cherish the fond hope of a more human, more humane world of opportunity for themselves, their children, and the future of their communities. What happens when the private sector throws away the means of production and concentrates solely on gambling games in which financial objects are created with abandon then merely passed back and forth between companies and individuals, without the slightest bit of true productivity?It is indeed a stretch-if not completely illogical and unsupported-to continue to call today’s economic system “Capitalism” when it no longer exists nor operates as a hale and whole, productive economic system.

Keywords: [“Capitalism”,”American”,”community”]
Source: http://www.vexedviking.com

Capitalism Central

The slave trade also coincided with oppressive capitalism in Lagos, the pursuit of wealth by any means necessary. Oba Kosoko, who ruled Lagos at the time, even imported slaves who had, previously, been exported to Brazil, to build Brazilian styled houses in Lagos. Without receiving specific permissions to carry out a violent attack, Beecroft prepared and executed an invasion of Lagos, marking the second instance of migration as conquest in the history of Lagos. Claims through contemporary history that Beecroft’s invasion of Lagos was primarily a quest to end slave trade prove inconsistent with facts of that era that showed the King of Dahomey, a neighbouring kingdom to Lagos was a greater proponent of the slave trade and went untouched by the British. Within two months, the new king, Oba Akitoye, signed a treaty to abolish slave trade in Lagos, and a consulate was established to promote British interests. The pronounced British presence that sprouted from the ruins of Oba Kosoko’s deposition did not purge the vestiges of the slave trade, which continued in Lagos, even till Oba Akitoye’s death in 1853. The transition of British presence in Lagos from trade partnership to colonization began in 1861, when the British Consul, William McCorsky, began pressuring Oba Dosunmu-Oba Akitoye’s son and heir-to sign a treaty ceding his rights as sovereign ruler of the kingdom of Lagos, including all revenue exacted from trade, to the British Empire. British trading companies operated and thrived in the Lagos region, but the British did not officially occupy the city until 1884, following the Berlin Conference, which saw the partitioning of Africa between European powers. Secondly, the British believed Lagos could serve as a stopover port for British ships heading to India and their other Asian colonies. The state government has made many attempts to stem the tide over the decades; the Lagos State Development and Property Corporation established in 1972; the New Towns Development Authority founded in 1980; and, in more recent years, the Lagos Building Investment Company, the Cooperative Home Ownership Scheme and-launched this year-the Lagos Rent-To-Own scheme, were all positioned to reduce the housing deficit. Specifically, the evictions were yet another episode in the underside of Lagos’ long history of wealth creation and the effects of a poorly regulated capitalist drive on migration trends into, out of and within Lagos. There is, ultimately, a series of dilemmas: how do we eschew capitalist exploitation if, for centuries, such exploitation has been our foremost instrument of wealth creation? Furthermore, to what extent is it hypocritical to mourn Maroko from churches in Lekki? More so, how fervently can we laud the prospects of foreign investment into Orange Island and the attendant benefits, and criticize the destruction of Otodo Gbame? In either case, are mourning Maroko or lauding FDIs not tantamount to trafficating in both directions at the junction of common sense? Vicious capitalism is the bedrock of Lagos: a style of capitalism that, history reveals, has no regard for social equity.

Keywords: [“Lagos”,”British”,”trade”]
Source: http://www.republic.com.ng/junejuly-2017/capitalism-central

JR Test Site News for 01-17-2018

What Is Software Testing And Its objectives In Hindi

The end of necro-capitalism – Media Diversified

Capitalism: an economic and political system in which a country’s trade and industry are controlled by private owners for profit, rather than by the state. It now seems an apt term to describe an economic model that is collapsing and devouring itself but that given its foundational premise could have had no other end. The contemporary economic system and its theories are truly a ‘Western product,’ developed over four centuries and inextricably linked with the Enlightenment, slave trade, the colonial enterprise, Industrial Revolution and – over time and until recently – unsurpassed Western global hegemony. Western economic historians, economists, even thinkers interested in economics, on the left and right appear equally trapped in their ideological prisons. The left is tied to simplistic positions of inflated victimhood and guilt and/or dialectics of power, where horrors are inflicted by the elite, the proletariat always suffer, and multicultural hypocrisy functions as a sop for superficial colonial guilt at home just as knee-jerk anti-war rhetoric does abroad. The rightist view is equally inaccurate as it relies on ahistorical hagiographies of private enterprise, a mythical innate ability of the ‘West’ to innovate and a refusal to acknowledge not only how colonial wealth powered the Industrial Revolution but also how economic hegemony has been maintained after official decolonisation. Regardless of whether one sees the early days of mercantilism as an early stage of capitalism or not, the assumption that wealth, sourced for Europe from abroad, could be gained at relatively low cost – as proven by the very profitable Slave Trade and extraction of resources from the colonies – was established as a foundational, albeit not necessarily explicit principle of Western economic philosophy. Key philosophers throughout the 18th and 19th centuries not only benefited from the economics of slave trade and colonialism, but took it so much for granted as to not often take them into significant account. In the intervening centuries, this view has continued to underpin Western economic philosophies, implicitly but clearly building global economic structures on an unchallenged right to access resources of the non-European and premised on controlling their territories and resources in perpetuity. Once colonies could not be held formally, most former colonisers attempted an economic sleight of hand. A series of cartel-like international trade decisions were taken despite official decolonisation in order to maintain an indefinite economic hegemony. The post-war order required a combination of political and economic policies to ensure that the former colonies were maintained in poverty, incapable of challenging existing hegemonies, continuing to serve only as sources for cheap raw materials and markets. Economic and political policies are not disconnected, and some of the strongest challenges to Western economic hegemony are being posed by a combination of the two. Over the years, and despite the global economic ‘malaise’, such challenges from the emerging economies of former colonies have only grown, and in tandem with an inexorable European decline and an increasingly dysfunctional USA. However, just as the relative silence around the role of the colonial enterprise in the development of Western capitalist structures has ensured flawed analysis in the past, its continued and willful disregard ensures that contemporary analyses of capitalism retain the lacuna. For too long now, Western politicians have colluded in maintaining this flawed economic model, even when the arithmetic stopped making sense. The US, a relative newcomer to the game of empires, is struggling to maintain its economic advantage at home and abroad even as its populace grows more restive.

Keywords: [“economic”,”Western”,”trade”]
Source: https://mediadiversified.org/2017/11/07/the-end-of-necro…

Internationalizing Feminism in the 19th Century, Introduction

Between the publication of Mary Wollstonecrafts Vindication of the Rights of Women and John Stuart Mills The Subjection of Women ideas, social movements, and individual feminists migrated across land and sea, generating a powerful new context for the advancement of womens rights. In this era, the terms womens rights and womens emancipation were widely used to refer to what we today would call feminism. Women abolitionists endorsed womens rights in 1837, and in the 1830s the American Female Moral Reform Association launched their aggressive campaign against the sexual double standard and promoted womens right to control their own bodies. After visiting the Raritan Bay community in 1852, Elizabeth Cady Stanton declared, “All our talk about womens rights is mere moonshine so long as we are bound by the present social system…. Woman must ever be sacrificed in the isolated household.” Fouriers criticism of marriage as an oppressive institution for women and womens subordination in society more generally inspired extensive contemporary debate and discussion in Europe and the United States. Despite his economic radicalism, in many ways Owens views of women remained traditional, and Thompson and Wheelers Appeal went beyond him by viewing womens oppression from womens point of view. Women within the movement downplayed the free love idea and, after reading Fourier, advocated womens economic independence. In Germany the Revolution of 1848-1849 produced similar uprisings on behalf of expanded civil, political, and economic rights, and there too womens voices emerged to urge women to claim a place in public life. Regard for the American womens movement deepened in the 1850s when European and British support for feminism expanded faster among the middle classes than among socialists. Rather than constructing utopias or achieving womens equality by fundamental changes in the organization of society, most British, European and American feminists focused on improving womens legal status in society as it existed. Married womens property rights and womens right to vote became feminists main rallying points even as they continued to demand equal opportunities in education, employment, the church and the family. Historian Bonnie Anderson noted that Taylors article “Enfranchisement of Women,” referred to by speakers at almost all subsequent American womens rights conventions, was reprinted many times as a pamphlet and “Became one of the best-selling tracts of the U.S. womens rights movement.” In 1866 Bodichon launched the womens suffrage movement in England by co-founding the Womens Suffrage Committee, a group that organized a womens suffrage petition that John Stuart Mill presented to the House of Commons. The New York City convention of 1856 passed resolutions to encourage “The supporters of the cause of women… the worthy successors of Pauline Roland and Jeanne Deroin, who, in the face of imperial despotism, dare to tell the truth.” This inclusive spirit within the American womens rights movement continued in the Equal Rights Association convention of 1869, where Mathilde Anneke spoke passionately on behalf of womens right to vote. The trajectory of growth in European and British feminism carried many women activists into interaction with women in the North American movement, where a robust convention movement was collectively advocating womens rights in ways that had no precedent or parallel in Europe and Great Britain. At the same time that Annekes call for woman suffrage symbolized the integration of European feminism into the American womens rights movement, it also revealed the narrowing of the goals of European and American feminism to focus on the right to vote.

Keywords: [“Women”,”right”,”Feminist”]
Source: http://womhist.alexanderstreet.com/awrm/intro.htm