Beschreibung Autorenportrait Inhalt Informationen zu E-Books Pathology of the Capitalist Spirit is about capital and about the economic system that bears its name. In this book, Levine argues that our pursuit of ever-more wealth in the form of capital expresses our dissatisfaction with the world we live in, with what we have and what we don't have. Capital embodies our hope for something different. Because capital embodies this hope, it has become desire's object.
In his study of capitalism, Levine explores the meaning of capital as a social reality connected to fundamental human aspirations. The link between capital and the pursuit of a hoped-for state is especially important in light of the stubborn insistence on the part of its critics that capitalism exists to serve the material interests of those whose vocation is to own capital. This misunderstanding ignores what is essential about capital, which is its link not to interests but to hope, especially the hope that by accumulating capital the individual can achieve an attachment to the good.
I had no objection. Every year for twelve years John III had been making the same journey concentrating on the problem of birth control and high-yield plantings of rice , and at all points on the itinerary he was met with honors befitting royalty—cars on the airport tarmac, receptions at the palace, banquets with the prime minister. His knowledge of various Asian societies was profound, as was his delight in each of the people to whom he introduced me in the hope I might catch sight of their value as singular human beings.
Not once in three months did he not know the name of the person to whom he was talking—the name, the pronunciation of the name, the family story, the problem at hand, the detail of the particular circumstance. Although he was a tall and imposing figure, he was modest to a fault, shy in the company of scholars and politicians, hesitant in the expression of his emotions.
Rockefeller III. The Chinese philosopher Mencius came upon the thought around bc. A man neither benevolent nor wise, devoid of courtesy and dutifulness, is a slave.
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The article was never published. To do so might cause trouble for his friends running the clinics in Asia. T he times have changed. Billionaire philanthropists these days delight in the photo ops of their giving to the public good, stepping down from helicopter or horse to baptize their new naming opportunity of a football stadium or concert hall. The gratitude is greater than the gift. The familiar story democracy smothered by oligarchy has often been told—long ago by Aristotle , more recently in our American context by the Nobel Prize—winning economist Joseph Stiglitz—but it is nowhere better illustrated than by the reversal over the past half century of the meaning within the words public and private.
In the s the word public connoted an inherent good public health, public school, public service, public spirit ; private was a synonym for selfishness and greed plutocrats in top hats, pigs at troughs. The connotations traded places in the s. Private now implies all things bright and beautiful private trainer, private school, private plane , public becomes a synonym for all things ugly and dangerous public housing, public welfare, public toilet. The repositioning of the words underwrites the gospel according to the Bill and Melinda Gates Foundation, which, among the current generation of big-time philanthropies, is the fairest of them all.
No week goes by without the announcement of another Gates Foundation grant meant to allay disease in Africa, improve test scores in American public schools. A self-made Promethean figure in the image of Carnegie, Gates also looks to avoid the disgrace of dying rich. Gates repackaged the good news as a speech delivered to the World Economic Forum at Davos, Switzerland, in The hope springs from the publicity from whence the money cometh, not in the accounting for whither it goest.
Americans in the bottom 20 percent, and therefore unable to itemize a tax deduction, donated 3.
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A democratic society places a premium on equality; a capitalist economy does not. The separation of powers is the difference between the worth of a thing and the price of a thing, between the motions of the heart and the movement of a market. Plato in the Republic puts the proposition as simply as it can be put:. Governments reflect the quality of the men charged with their conduct and deportment.
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