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A Book That Could Change Your Thinking About Social and Economic Justice Forever For over 200 years people have been systematically stripped of their dignity as human persons, first by capitalism, then by socialism, as capital ownership became concentrated first in a private élite, then in a State bureaucracy. Forgotten was the demand that the dignity of every child, woman, and man be respected by equal access to the opportunity and means to be productive through ownership of both labor and capital. In Economic Personalism: Power, Property and Justice for Every Person, co-authors Michael D. Greaney and Dawn K. Brohawn explain briefly what happened and why. They then present the principles of how essential institutions can be put back on track to serve the needs of every person. Giving the framework for an economic order that is neither individualist (capitalism) nor collectivist (socialism), but personalist, this book brings into the light of day assumptions about nature, society, and the human person, and about Church, State, and Family that have raised barriers against the full participation of every person in the institutions of the common good. The result of years of intensive research and work in applying the principles of the Just Third Way, Economic Personalism has the potential not only to revitalize how individuals view their institutions and their place in society, but lays out principles that could guide and inspire debate on vital issues of the day and shape public discourse and future policy. Although based on Catholic social teaching based on natural law, the book is written from an interfaith perspective and is readily accessible and applicable by people of all faiths and philosophies.
In Economic Justice and Democracy, Robin Hahnel puts aside most economic theories from the left and the right (from central planning to unbridled corporate enterprise) as undemocratic, and instead outlines a plan for restructuring the relationship between markets and governments according to effects, rather than contributions. This idea is simple, provocative, and turns most arguments on their heads: those most affected by a decision get to make it. It's uncomplicated, unquestionably American in its freedom-reinforcement, and essentially what anti-globalization protestors are asking for. Companies would be more accountable to their consumers, polluters to nearby homeowners, would-be factory closers to factory town inhabitants. Sometimes what's good for General Motors is bad for America, which is why we have regulations in the first place. Though participatory economics, as Robert Heilbronner termed has been discussed more outside America than in it, Hahnel has followed discussions elsewhere and also presents many of the arguments for and against this system and ways to put it in place.
Drawing on the U.S. Catholic bishops' 1986 statement Economic Justice for All, The Almighty and the Dollar presents the Christian perspective on economic justice as it pertains to the contemporary economy. In addition to substantial extracted portions of the bishops' 1986 statement that are particularly relevant to today's economic situation, The Almighty and the Dollar includes chapters on globalization, welfare reform, racism, immigrant justice, and more. Both practical and theoretical in content, The Almighty and the Dollar serves as an aid for anyone interested in reflecting further upon ethical values and economic justice.
Recent years have seen a growing number of activists, scholars, and even policymakers claiming that the global economy is unfair and unjust, particularly to developing countries and the poor within them. But what would a fair or just global economy look like? Economic Justice in an Unfair World seeks to answer that question by presenting a bold and provocative argument that emphasizes economic relations among states. The book provides a market-oriented focus, arguing that a just international economy would be one that is inclusive, participatory, and welfare-enhancing for all states. Rejecting radical redistribution schemes between rich and poor, Ethan Kapstein asserts that a politically feasible approach to international economic justice would emphasize free trade and limited flows of foreign assistance in order to help countries exercise their comparative advantage. Kapstein also addresses justice in labor, migration, and investment, in each case defending an approach that concentrates on nation-states and their unique social compacts. Clearly written for all those with a stake in contemporary debates over poverty reduction and development, the book provides a breakthrough analysis of what the international community can reasonably do to build a global economy that works to the advantage of every nation.
Examines the concept of economic justice from a philosophical perspective and prescribes an answer to the question: What must a society do in order to be economically just?
The Poor People's Campaign of 1968 has long been overshadowed by the assassination of its architect, Dr. Martin Luther King Jr., and the political turmoil of that year. In a major reinterpretation of civil rights and Chicano movement history, Gordon K. Mantler demonstrates how King's unfinished crusade became the era's most high-profile attempt at multiracial collaboration and sheds light on the interdependent relationship between racial identity and political coalition among African Americans and Mexican Americans. Mantler argues that while the fight against poverty held great potential for black-brown cooperation, such efforts also exposed the complex dynamics between the nation's two largest minority groups. Drawing on oral histories, archives, periodicals, and FBI surveillance files, Mantler paints a rich portrait of the campaign and the larger antipoverty work from which it emerged, including the labor activism of Cesar Chavez, opposition of Black and Chicano Power to state violence in Chicago and Denver, and advocacy for Mexican American land-grant rights in New Mexico. Ultimately, Mantler challenges readers to rethink the multiracial history of the long civil rights movement and the difficulty of sustaining political coalitions.
The Second Edition of Social Policy and Social Change is a timely examination of the field, unique in its inclusion of both a historical analysis of problems and policy and an exploration of how capitalism and the market economy have contributed to them. The New Edition of this seminal text examines issues of discrimination, health care, housing, income, and child welfare and considers the policies that strive to improve them. With a focus on how domestic social policies can be transformed to promote social justice for all groups, Jimenez et al. consider the impact of globalization in the United States while addressing developing concerns now emerging in the global village.
‘The earth is the Lord’s’ (Ps.24:1). God states that He is the rightful owner of the earth and everything in it. God wants people to enjoy material things – but God must be the centre of our lives. Christ’s radical call to his followers includes the call to let him drive our economic and business life. This means letting God’s justice rule all our economic relationships: treating people rightly; a constant seeking of justice for, especially, the poor and needy; working so that all participate in God’s blessings, including material blessings. In Part 1, Andrew Hartropp looks at how Christ’s followers are to do justice in our economic relationships: as individuals, as households, in the workplace and as church communities. Then, moving outward (in concentric circles), Part 2 shows how Jesus’s disciples can do justice in and through secular institutions, including companies and firms, banks and other financial institutions, then government institutions, and then in the international/global context. The epilogue is on the glorious vision of God’s everlasting kingdom, which both drives us and also keeps our efforts now in proper perspective.
A collection drawing on classical and modern sources and offering readers a wide variety of viewpoints on economic justice. Texts from which extracts are taken include Aristotle's Politics, Marx and Engels' Manifesto of the Communist Party and Gorbachev's Perestroika.