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The 21st century is the age of "neo-liberalism" – a time when the free market is spreading to all areas of economic, political and social life. Yet how is this changing our individual and collective ethics? Is capitalism also becoming our new morality? From the growing popular demand for corporate social responsibility to personal desire for "work-life balance" it would appear that non-market ideals are not only surviving but also thriving. Why then does it seem that capitalism remains as strong as ever? The Ethics of Neoliberalism boldly proposes that neoliberalism strategically co-opts traditional ethics to ideologically and structurally strengthen capitalism. It produces "the ethical capitalist subject" who is personally responsible for making their society, workplace and even their lives "more ethical" in the face of an immoral but seemingly permanent free market. Rather than altering our morality, neoliberalism "individualizes" ethics, making us personally responsible for dealing with and resolving its moral failings. In doing so, individuals end up perpetuating the very market system that they morally oppose and feel powerless to ultimately change. This analysis reveals the complex and paradoxical way capitalism is currently shaping us as "ethical subjects". People are increasingly asked to ethically "save" capitalism both collectively and personally. This can range from the "moral responsibility" to politically accept austerity following the financial crisis to the willingness of employees to sacrifice their time and energy to make their neoliberal organizations more "humane" to the efforts by individuals to contribute to their family and communities despite the pressures of a franetic global business environment. Neoliberalism, thus, uses our ethics against us, relying on our "good nature" and sense of personal responsibility to reduce its human cost in practice. Ironically
Morality is often imagined to be at odds with capitalism and its focus on the bottom line, but in The Moral Neoliberal morality is shown as the opposite: an indispensible tool for capitalist transformation. Set within the shifting landscape of neoliberal welfare reform in the Lombardy region of Italy, Andrea Muehlebach tracks the phenomenal rise of voluntarism in the wake of the state’s withdrawal of social service programs. Using anthropological tools, she shows how socialist volunteers are interpreting their unwaged labor as an expression of social solidarity, with Catholic volunteers thinking of theirs as an expression of charity and love. Such interpretations pave the way for a mass mobilization of an ethical citizenry that is put to work by the state. Visiting several sites across the region, from Milanese high schools to the offices of state social workers to the homes of the needy, Muehlebach mounts a powerful argument that the neoliberal state nurtures selflessness in order to cement some of its most controversial reforms. At the same time, she also shows how the insertion of such an anticapitalist narrative into the heart of neoliberalization can have unintended consequences.
.".. We [have] come to have a delimited and skewed view on debt and its economy ... In this book, I argue, a more holistic social ethics of debt is established by reintegrating these two essential elements of debt: logic and story. From the perspective of a more holistic ethics of debt, neoliberal concept of debt is problematic because by neglecting the story aspect of debt, it has enervated the moral ethos of debt rendering it as a matter of mere contract and mechanical calculation"--Introduction.
There is evidence that economic fraud has, in recent years, become routine activity in the economies of both high- and low-income countries. Many business sectors in today's global economy are rife with economic crime. Neoliberalism and the Moral Economy of Fraud shows how neoliberal policies, reforms, ideas, social relations and practices have engendered a type of sociocultural change across the globe which is facilitating widespread fraud. This book investigates the moral worlds of fraud in different social and geographical settings, and shows how contemporary fraud is not the outcome of just a few ‘bad apples’. Authors from a range of disciplines including sociology, anthropology and political science, social policy and economics, employ case studies from the Global North and Global South to explore how particular values, morals and standards of behaviour rendered dominant by neoliberalism are encouraging the proliferation of fraud. This book will be indispensable for those who are interested in political economy, development studies, economics, anthropology, sociology and criminology.
Neoliberalism - the doctrine that market exchange is an ethic in itself, capable of acting as a guide for all human action - has become dominant in both thought and practice throughout much of the world since 1970 or so. Its spread has depended upon a reconstitution of state powers such that privatization, finance, and market processes are emphasized. State interventions in the economy are minimized, while the obligations of the state to provide for the welfare of its citizens are diminished. David Harvey, author of 'The New Imperialism' and 'The Condition of Postmodernity', here tells the political-economic story of where neoliberalization came from and how it proliferated on the world stage. While Thatcher and Reagan are often cited as primary authors of this neoliberal turn, Harvey shows how a complex of forces, from Chile to China and from New York City to Mexico City, have also played their part. In addition he explores the continuities and contrasts between neoliberalism of the Clinton sort and the recent turn towards neoconservative imperialism of George W. Bush. Finally, through critical engagement with this history, Harvey constructs a framework not only for analyzing the political and economic dangers that now surround us, but also for assessing the prospects for the more socially just alternatives being advocated by many oppositional movements.
The fatal embrace of human rights and neoliberalism Drawing on detailed archival research on the parallel histories of human rights and neoliberalism, Jessica Whyte uncovers the place of human rights in neoliberal attempts to develop a moral framework for a market society. In the wake of the Second World War, neoliberals saw demands for new rights to social welfare and self-determination as threats to “civilisation”. Yet, rather than rejecting rights, they developed a distinctive account of human rights as tools to depoliticise civil society, protect private investments and shape liberal subjects.
DIVA successor to FLEXIBLE CITIZENSHIP, focusing on the meanings of citizenship to different classes of immigrants and transnational subjects./div
Neoliberalism is the reigning, overarching spirit of our age. It consists of a panoply of cultural, political, and economic practices that set marketized competition at the center of social life. The model human is the entrepreneur of the self. Though regnant, neoliberalism likes to hide. It likes people to assume that it is a natural, deep structure--just the way things are. But in neoliberalism's train have come extreme inequality, economic precariousness, and a harmful distortion of both the individual and society. Many people are waking up to the destructive effects of this order. Anthropologists, economic historians, philosophers, theologians, and political scientists have compiled considerable literature exposing neoliberalism's pretensions and shortcomings. Drawing on this work, Naming Neoliberalism aims to expose the order to a wider range of readers--pastors, thoughtful laypersons, and students. Its theological base for this "intervention" is apocalyptic--not in the sense of impending doom and gloom, but in the sense of centering on Christ's life, death, and resurrection as itself the creation of a new and truer, more hopeful, and more humane order that sees the principalities and powers (like neoliberalism) unmasked and disarmed at the cross. The book carefully lays out what neoliberalism is, where it has come from, its religious or theological pretensions, and how it can be confronted through and in the church.
Anchored in the principles of the free-market economics, 'neoliberalism' has been associated with such different political leaders as Ronald Reagan, Margaret Thatcher, Bill Clinton, Tony Blair, Augusto Pinochet, and Junichiro Koizumi. In its heyday during the late 1990s, neoliberalism emerged as the world's dominant economic paradigm stretching from the Anglo-American heartlands of capitalism to the former communist bloc all the way to the developing regions of the global South. At the dawn of the new century, however, neoliberalism has been discredited as the global economy, built on its principles, has been shaken to its core by a financial calamity not seen since the dark years of the 1930s. So is neoliberalism doomed or will it regain its former glory? Will reform-minded G-20 leaders embark on a genuine new course or try to claw their way back to the neoliberal glory days of the Roaring Nineties? Is there a viable alternative to neoliberalism? Exploring the origins, core claims, and considerable variations of neoliberalism, this Very Short Introduction offers a concise and accessible introduction to one of the most debated 'isms' of our time. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
Michel Foucault's death in 1984 coincided with the fading away of the hopes for social transformation that characterized the postwar period. In the decades following his death, neoliberalism has triumphed and attacks on social rights have become increasingly bold. If Foucault was not a direct witness of these years, his work on neoliberalism is nonetheless prescient: the question of liberalism occupies an important place in his last works. Since his death, Foucault's conceptual apparatus has acquired a central, even dominant position for a substantial segment of the world's intellectual left. However, as the contributions to this volume demonstrate, Foucault's attitude towards neoliberalism was at least equivocal. Far from leading an intellectual struggle against free market orthodoxy, Foucault seems in many ways to endorse it. How is one to understand his radical critique of the welfare state, understood as an instrument of biopower? Or his support for the pandering anti-Marxism of the so-called new philosophers? Is it possible that Foucault was seduced by neoliberalism? This question is not merely of biographical interest: it forces us to confront more generally the mutations of the left since May 1968, the disillusionment of the years that followed and the profound transformations in the French intellectual field over the past thirty years. To understand the 1980s and the neoliberal triumph is to explore the most ambiguous corners of the intellectual left through one of its most important figures.