Culture and Economics in the Global Community by Kensei Hiwaki

By Kensei Hiwaki

A few of the options, values and easy assumptions on which 'modern' fiscal and enterprise thought relies don't translate into or express a similar which means in non-European languages or non-Western cultures as they do in Western societies. This leads to a mismatch among what have now develop into international financial values and 'local' cultural ones. Kensei Hiwaki considers a brand new paradigm - sound tradition is required to underpin improvement, employment and alternate, and an optimum improvement direction. this idea is mentioned opposed to the history of the author's competition that his personal eastern society has succumbed to unsustainable glossy trends resulting in the antithesis of sustainable improvement and putting the society and economic system in a 'credibility capture' into which it really is expected different international locations, like China, may additionally fall. Professor Hiwaki offers an in depth theoretical framework for balanced socioeconomic improvement suitable to sustainable improvement of the worldwide neighborhood, explaining the pivotal techniques on which it's dependent, in addition to the institutional and sensible implications of adopting the paradigm, together with new methods to taxation, employment, exchange, multi-media communications, and worldwide governance. "Culture and Economics within the worldwide group" is a difficult yet finally hopeful publication that introduces new views for leaders within the political enviornment, in enterprise, in improvement enterprises, and to researchers and others with a certified or educational curiosity in economics, exchange, governance and environmental concerns, social coverage or cultural anthropology.

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Sample text

Such an idea implies, perhaps, a quantum leap from the neoclassical economic thoughts as well as from Schumpeter’s idea of economic development. Introduction 11 Human development according to Sen and Myrdal Perroux’s “human development,” perhaps, can be contrasted with the “human development as freedom” of Amartya Sen (Sen 1999), since their ideas relevant to “human development” are distinct from each other. Sen’s concept of “capabilities” refers to the basic functioning of human beings on the basis of “entitlement” (a combination of goods and services obtainable by the “rights” originally possessed).

In the age of economic and digital globalization, the modern mind and the economic idealism have also accelerated the depletion of natural resources and the degradation of the global environment (“Environment” to be defined and discussed in Chapter 8), by mobilizing a growing proportion of what little remaining resources there are toward the production of goods and services for the “insatiable and avaricious” individuals of the contemporary world. Under the conditions of overt economic disparity among individual persons, peoples and societies, the economic idealism of free competition, free market and free trade, together with the ideologies of “self-interest,” “national interest” and “might-makes-right,” has exaggerated the disparity and the suffering of weak and poor.

Given also the economic thought favoring the market system and the social value system upholding “self-interest” as the prime motive for economic activities, such thought and value in favor of the owners of financial capital, land lots, plant facilities and tools may have ushered in the Industrial Revolution and the Modern Capitalism in the industrially advanced nations, often at the cost and sacrifice of the colonies and deprived people all over the world. The currently prevalent and/or popularized concepts of “market” and “self-interest” (not “invisible hand” and “self-interest” ascribed to Adam Smith, which assume a “fair  Culture and Economics in the Global Community and orderly divine hand” resembling Newton’s law of universal gravitation and the prevalence of “socially inclined sentiment,” respectively) is apparently devoid of both common interest and public spirit.

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