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2024 | OriginalPaper | Buchkapitel

3. The Interdependence of Economic Rights and Responsibilities

verfasst von : Carmine Gorga

Erschienen in: Concordian Economics, Vol. 2

Verlag: Springer Nature Switzerland

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Abstract

In order to eliminate any possible doubt that Concordian economics might be a theoretical construction unable to sustain a close encounter with daily reality, we will focus a bit of our attention on a few key aspects of the central components of Concordian economics: economic rights and economic responsibilities. We will observe some of the relations that they establish: 1. Between individual human beings and thus in relation to the opponents of rights; the forces of privilege, 2. Their position in relation to society as a whole, namely how did they evolve over time, and 3. In relation to economic theory as well as the theory of economic justice. Economic rights and economic responsibilities are not dislocated entities, some belonging to individual human beings and some to society, for instance. We shall see that they are both lodged in the same human being. This is the chain established by the responsibilities: my responsibilities establish my rights and make your rights possible; your responsibilities establish your rights and make my rights possible. It is this set of interrelationships that determines their potential to create Social Renewal through Economic Justice for All, as a fundamental aspiration of civilized society. This was the title of the first presentation of the issues. Theoretically, economic rights and responsibilities are born out of this sequence: Concordian economic theory, Concordian economic policy, and Theory of Economic Justice. Hence they are born through the transformation of the millenarian Doctrine of Economic Justice into the Theory of Economic Justice. This transformation, so far, has only been accomplished within the realm of Concordian economics.

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Anhänge
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Fußnoten
1
The early American colonists and those who freely followed them in an ever widening procession from every corner of the world were propelled upon these shores by the same desire: to escape from the iron clasp of privilege. I must know something about it; I am one of the late comers.
 
2
To be equal in front of the law does not mean to be identical. To be equal means that no one has privileges. To be equal means that everyone has the same rights.
 
3
Not only is Einstein’s formula for the conversion of mass into energy assuring us that a grain of sand does indeed contain all the energy that we will ever need. Not only is the sun’s energy falling on a small patch of the Sahara desert capable of producing all the energy that we will ever need. Both Israel and Saudi Arabia, as the few positive headlines of our exasperating times shout, are making the desert bloom. Saudi Arabia has become a net exporter of wheat!
 
4
See, e.g., Pope John Paul II, Encyclical Centesimus Annus (1991) #33. The Welfare State is blind to this reality. Hence, it goes after the symptoms of poverty and compounds the difficulties by trying to establish rights via entitlements. All that is wrong with this shortcut becomes evident only if it is realized that entitlements are not rights. They are privileges masquerading under the cloak of rights.
 
5
Is not growing wheat a glorious spiritual exercise? Is not making bread a glorious spiritual exercise? Is not sharing information a glorious spiritual exercise? No. Michelangelo, Rembrandt, and Van Gough were not the only human beings blessed with the ability to give so much to all of us. The old lady who sweeps the floor gives us just as much every day. Without her services we would either be compelled to sweep the floor ourselves—God forbid—and deprive ourselves of the enjoyment of Michelangelo, Rembrandt, and Van Gough. Or we would be living in a pile of dirt.
 
6
In ancient Israel, the solutions that gave access to natural resources to all were essentially two. In the short run, all the uncollected staples belonged to the poor. They had free access to them. In the long run, the institution of the Jubilee was supposed to take care of the fundamental issues: Uncollectible loans were to be forgiven every seven years. Stewardship of the land was to be relinquished every (7 × 7) 49 years and returned to the original steward. During the Middle Ages, the Catholic Church mostly enforced the rule that all “surplus” wealth legally belonged to the poor. Islamic banking institutions are still fighting against usury, in the face of enervating snickering from the international financial community. Modernity, the Age of Entitlements, has desperately and disastrously tried to enforce a different rule: redistribution of wealth. Some applications of this rule have assumed the form of “land reform”; as if that policy were not unfortunate enough, most have assumed the myriad forms of forced transfers.
 
7
The use of national credit and the expansion of ESOPs and cooperatives are inherently gradual processes, simply because the creation of new real wealth is unavoidably a gradual process.
 
8
A special note of heartfelt thanks to Professor Raymond G. Torto is appropriate here. As I showed him my Revised Keynes’ Model, he noted: “There is lots of Henry George there!” Is there joy greater than deep human communication? He also sponsored me for induction in the American Economic Association.
 
Literatur
Zurück zum Zitat Gorga, C. (2002, 2009a). The Economic Process: An Instantaneous Non-Newtonian Picture. Lanham, MD. and Oxford: University Press of America. Third edition by The Somist Institute, 2016. Gorga, C. (2002, 2009a). The Economic Process: An Instantaneous Non-Newtonian Picture. Lanham, MD. and Oxford: University Press of America. Third edition by The Somist Institute, 2016.
Zurück zum Zitat Gorga, C. (2009b). Concordian Economics: Tools to Return Relevance to Economics. Forum for Social Economics, 38(1), 53–69. Gorga, C. (2009b). Concordian Economics: Tools to Return Relevance to Economics. Forum for Social Economics, 38(1), 53–69.
Zurück zum Zitat Gorga. C. (2017). Concordian Economics: An Overall View. Econintersect, January 2. Gorga. C. (2017). Concordian Economics: An Overall View. Econintersect, January 2.
Zurück zum Zitat Gorga, C. (2019). “The Free Rider Problem,” Mother Pelican. A Journal of Solidarity and Sustainability, 15(2). Gorga, C. (2019). “The Free Rider Problem,” Mother Pelican. A Journal of Solidarity and Sustainability, 15(2).
Zurück zum Zitat Tierney, B. (1959). Medieval poor law: A sketch of canonical theory and its application in England. Berkeley: University of California Press. Tierney, B. (1959). Medieval poor law: A sketch of canonical theory and its application in England. Berkeley: University of California Press.
Zurück zum Zitat Wood, D. (2002). Medieval economic thought. Cambridge, UK: Cambridge University Press. Wood, D. (2002). Medieval economic thought. Cambridge, UK: Cambridge University Press.
Metadaten
Titel
The Interdependence of Economic Rights and Responsibilities
verfasst von
Carmine Gorga
Copyright-Jahr
2024
DOI
https://doi.org/10.1007/978-3-031-54642-6_3

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