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Inequality and poverty have returned with a vengeance in recent decades. To reduce them, we need fresh ideas that move beyond taxes on the wealthy. Anthony B. Atkinson offers ambitious new policies in technology, employment, social security, sharing of capital, and taxation, and he defends them against the common arguments and excuses for inaction.
People who participate in debates about the causes and cures of poverty often speak from religious conviction. But those convictions are rarely made explicit or debated on their own terms. Rarely is the influence of personal religious commitment on policy decisions examined. Two of the nation's foremost scholars and policy advocates break the mold in this lively volume, the first to be published in the new Pew Forum Dialogues on Religion and Public Life. The authors bring their faith traditions, policy experience, academic expertise, and political commitments together in this moving, pointed, and informed discussion of poverty, one of our most vexing public issues. Mary Jo Bane writes of her experiences running social service agencies, work that has been informed by "Catholic social teaching, and a Catholic sensibility that is shaped every day by prayer and worship." Policy analysis, she writes, is often "indeterminate" and "inconclusive." It requires grappling with "competing values that must be balanced." It demands judgment calls, and Bane's Catholic sensibility informs the calls she makes. Drawing from various Christian traditions, Lawrence Mead's essay discusses the role of nurturing Christian virtues and personal responsibility as a means of transforming a "defeatist culture" and combating poverty. Quoting Shelley, Mead describes theologians as the "unacknowledged legislators of mankind" and argues that even nonbelievers can look to the Christian tradition as "the crucible that formed the moral values of modern politics." Bane emphasizes the social justice claims of her tradition, and Mead challenges the view of many who see economic poverty as a biblical priority that deserves "preference ahead of other social concerns." But both assert that an engagement with religious traditions is indispensable to an honest and searching debate about poverty, policy choices, and the public purposes of religion.
New insights for investors and business people looking to create wealth in the turbulent post-crisis world In a no holds barred expose of the 2008 financial meltdown from the inside, Ziad K. Abdelnour argues that the political and financial elites have done nothing to fix the structural problems and instead have worsened the situation. By creating more market bubbles, they are actually waging a war on the most productive members of society. For investors, business people, and entrepreneurs that need to navigate the troubled geopolitical waters of the post-crisis world, Abdelnour offers several solutions, including looking at the world anew and understanding that the federal government's primary objective is to promote the creation of an environment conducive to the creation of wealth not job creation, not bailouts, not subsidies, not expansion of the federal bureaucracy, and not providing lifetime support to those who choose not to take advantage of the innumerable opportunities that exist in this nation for them to create a better, more productive life for themselves. Written for investors that need to navigate the troubled geopolitical waters of the post-crisis world · Offers "out of the box" investment tactics and strategies to outsmart the system · Describes political and business solutions that anyone can engage in to restore freedom and prosperity The author is President and CEO of Blackhawk Partners, Inc., a private family office that has two major lines of business, private equity investments and advisory services, and physical commodities trading Compelling and persuasive, Economic Warfare reveals that wealth can be created in the new, post-crisis world, but investors need to understand that the rules of the game have changed.
In Wealth, Poverty, and Politics, Thomas Sowell, one of the foremost conservative public intellectuals in this country, argues that political and ideological struggles have led to dangerous confusion about income inequality in America. Pundits and politically motivated economists trumpet ambiguous statistics and sensational theories while ignoring the true determinant of income inequality: the production of wealth. We cannot properly understand inequality if we focus exclusively on the distribution of wealth and ignore wealth production factors such as geography, demography, and culture. Sowell contends that liberals have a particular interest in misreading the data and chastises them for using income inequality as an argument for the welfare state. Refuting Thomas Piketty, Paul Krugman, and others on the left, Sowell draws on accurate empirical data to show that the inequality is not nearly as extreme or sensational as we have been led to believe. Transcending partisanship through a careful examination of data, Wealth, Poverty, and Politics reveals the truth about the most explosive political issue of our time.
First Published in 1924, The Relation of Wealth to Welfare examines certain definite and fundamental elements of human welfare and their relation to private income on the one hand and various kinds of collective action on the other. The four elements discussed in the book are health, art, work, and education. The author argues that the power of private income to increase the welfare of its possessor in regard to the various elements under examination is as a matter of fact frequently or even always comparatively small; whereas the power of collective action and public expenditure to do so is often comparatively great. This book is an essential read for students and researchers of political economy, political studies, and economics in general.
Before the 99% occupied Wall Street... Before the concept of social justice had impinged on the social conscience... Before the social safety net had even been conceived... By the turn of the 20th Century, the era of the robber barons, Andrew Carnegie (1835-1919) had already accumulated a staggeringly large fortune; he was one of the wealthiest people on the globe. He guaranteed his position as one of the wealthiest men ever when he sold his steel business to create the United States Steel Corporation. Following that sale, he spent his last 18 years, he gave away nearly 90% of his fortune to charities, foundations, and universities. His charitable efforts actually started far earlier. At the age of 33, he wrote a memo to himself, noting ..".The amassing of wealth is one of the worse species of idolatry. No idol more debasing than the worship of money." In 1881, he gave a library to his hometown of Dunfermline, Scotland. In 1889, he spelled out his belief that the rich should use their wealth to help enrich society, in an article called "The Gospel of Wealth" this book. Carnegie writes that the best way of dealing with wealth inequality is for the wealthy to redistribute their surplus means in a responsible and thoughtful manner, arguing that surplus wealth produces the greatest net benefit to society when it is administered carefully by the wealthy. He also argues against extravagance, irresponsible spending, or self-indulgence, instead promoting the administration of capital during one's lifetime toward the cause of reducing the stratification between the rich and poor. Though written more than a century ago, Carnegie's words still ring true today, urging a better, more equitable world through greater social consciousness.