By Christian Felber
Is it attainable for companies to have a final analysis that isn't revenue and never-ending development, yet human dignity, justice, sustainability and democracy? Or another fiscal version that's untainted by means of the greed and crises of present monetary systems?
Christian Felber says it really is. furthermore, in switch every thing he indicates us how. The economic system for the typical strong is not only an idea, yet has already turn into a extensive overseas circulate with millions of individuals, 1000's of businesses, and dozens of groups and companies partaking, constructing and imposing it. released in English for the 1st time, this can be a impressive blueprint for swap that may profoundly impact debates on reshaping our economic climate for the long run.
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Additional resources for Change Everything: Creating an Economy for the Common Good
How can we prevent our norms for atonement from becoming degrading and oppressive? We all have had positive experiences of the making of amends that may be contrasted with the horrors of the Magdalen asylums. Heartfelt apologies are made and accepted every day. A well-chosen gift can dissolve resentment. 66 Truth telling, the acknowledgment of wrongdoing, and apology are coming to be political tools of signiﬁcance and promise. When performed well and received in the right spirit, acts of atonement serve the ends of justice and peace, leaving both wrongdoers and victims feeling whole again.
Furthermore, when an element of suffering is present in such actions, it is far from obvious that this is the source of their value as a response to wrongdoing. In the aftermath of wrongdoing, there are usually many goods worth pursuing. The victim may have been harmed ﬁnancially or physically as a result of one’s misdeed and may continue to suffer from hurt pride, alienation, or self-doubt. In light of such problems, wrongdoers who express their sense of guilt through the single-minded pursuit of their own suffering appear shortsighted and self-absorbed.
57 The state, then, seems to have an obligation to condemn criminal wrongdoing. Moral wrongdoers have a similar obligation to condemn their own wrongful actions. As I have argued, a proper commitment to morality and an honest and realistic appraisal of their relationship to it leads the wrongdoers to feel guilty. If the agents are to retain their commitment to morality at this point rather than rejecting morality in a misguided effort to defend themselves from their own negative judgment, they must condemn their own actions.