The hegemony of human egoism -- Altruism -- Economics and selfishness -- Economic systems as institutionalized selfishness -- Development or egoism? -- Egoism and multinational corporations -- Egosim and the environment -- Contemporary environmental crisis and responses -- industrialized countries' development and environment experiences -- African development and environmental experiences -- Education for altruistic egoism -- Conclusion.
The Irish rock band U2, and especially its frontman Bono, are among the most effective activists ever. U2 has convinced wealthy governments to forgive tens of billions of dollars in loans while spreading its activist messages to billions of people, helping save millions of lives. So how did four boys from one of the poorest countries in the West achieve this? Who and what influenced them? What strategies did they use to succeed as much as they did as activists, and how did those strategies change over time? In particular, how did lead singer Bono make the leap into superstar lobbying? And, with so much attention on him, how has he handled critics who have taken to task his work on behalf of developing countries? In The World and U2: One Band’s Remaking of Global Activism, Alan McPherson trains a historian’s eye on the evolution and influence of the band’s activism from its formation in 1976 to its most recent album and concert tour. Throughout its nearly four decades, the band has held up a mirror to the increasing selfishness in the world while at the same time working to fill the void left by those who have abandoned the world’s poor to their plight. From raising awareness about war and human rights in the 1980s to engaging in direct action in the 1990s to moving mountains of cash for the planet’s poorest in the twenty-first century, the band, and especially Bono, have both raised the bar and set the example for other celebrity activists. But it is also a success that has brought a greater scrutiny to bear on U2’s activism and initiated a healthy debate about the merits of Western development aid. The World and U2: One Band’s Remaking of Global Activism tells this story of U2’s successful storming of the world’s philanthropic stage. It will enchant the band’s fans, engage its critics, and offer lessons—and warnings—to activists seeking to change things for the better.
Africa needs leaders and Christians from every walk of life to rediscover their identity and purpose in all spheres of society. African Public Theology sounds a clarion call to accomplish this vital task. God created all humans equally, intending for us to live in community and take responsibility for the world around us – a mandate we need to act on. Through faithful application of Scripture to contexts common in the continent today, contributors from across Africa join as one to present a vision for the Africa that God intended. No simplistic solutions are offered – instead African Public Theology challenges every reader to think through the application of biblical principles in their own community, place of work and sphere of influence. If we heed the principles and lessons that God’s word has for society, culture and public life, then countries across Africa can have hope of a future that is free from corruption and self-promotion and is instead characterized by collective stewardship and servant-hearted leadership.
Building on Fossungus earlier works, and essentially providing Africa with original, critical, and multi-level analyses of the trio of globalization, democracy, and national determination, this book theorizes that African states have to unite in order to have any impact in the global economy. Using the failure of the Cameroon Goodwill Association of Montreal (CGAM) as a case study, the book urges Africans to make hard choices and avoid politickerization and midnight politics in favour of fossungupalogy (that is, the science of straightforwardness, necessitating the fearless looking at truth straight in the eye). The questions of the book are many but do all boil down to whether or not Africans fear the truth and do not therefore do politics. It is amazing that Africans in the West live in societies where fierce political competitors do embrace each other after one has defeated the other; but they are incapable of looking their so-called frieBuilding on Fossungus earlier works, and essentially providing Africa with original, critical, and multi-level analyses of the trio of globalization, democracy, and national determination, this book theorizes that African states have to unite in order to have any impact in the global economy. Using the failure of the Cameroon Goodwill Association of Montreal (CGAM) as a case study, the book urges Africans to make hard choices and avoid politickerization and midnight politics in favour of fossungupalogy (that is, the science of straightforwardness, necessitating the fearless looking at truth straight in the eye). The questions of the book are many but do all boil down to whether or not Africans fear the truth and do not therefore do politics. It is amazing that Africans in the West live in societies where fierce political competitors do embrace each other after one has defeated the other; but they are incapable of looking their so-called friends in the eye and saying, for example: Man, I think youve totally gotten it wrong this time. Such comportment defines politickerization or negative competition. While attempting some possible responses to the numerous queries it raises, this book basically proffers the science of Four-Eyesism as a discipline that all African schools need to institute and make a compulsory subject: if the vandalized continent would have to be awakened to its realities. This book is rich in Fossungus dazzling capacity to invent, define and use a multitude of new terminological constructs informed by African experiences.nds in the eye and saying, for example: Man, I think youve totally gotten it wrong this time. Such comportment defines politickerization or negative competition. While attempting some possible responses to the numerous queries it raises, this book basically proffers the science of Four-Eyesism as a discipline that all African schools need to institute and make a compulsory subject: if the vandalized continent would have to be awakened to its realities. This book is rich in Fossungus dazzling capacity to invent, define and use a multitude of new terminological constructs informed by African experiences.
According to Fossungu, we need healthy competition for progress. Competition that is not geared toward progress is negative competition. No competition or the absence of self-help is negative competition. With factories competing healthily, consumers have a variety of quality goods and services from which to choose. The entire community benefits when people in any grouping are competing positively; thus making the rules of competition graphical. The central focus of this book is the extent to which Canadian regulations apply without discrimination to all of Canada and to everyone, individuals and corporations alike. A swift answer is affirmative. But is that really it? The book is also about voluntary slavery, which is worse than forced enslavement. Drawing on Ignorance Theory, the book argues that the worst thing that can happen to anyone is to be ignorant of one's ignorance. He who does not know what he does not know will never know. Voluntary African slaves generally employ 'One Has No Choice' (On n'a pas le choix) to cloak their having chosen not to secure their rights. Fossungu demonstrates why he considers this an escapist way of shying away from doing the normal thing, thus giving the dictator or oppressor reason to dictate and oppress with impunity. This is Fossungu at his provocative and controversial best.
Behavioural economics and behavioural finance are rapidly expanding fields that are continually growing in prominence. While orthodox economic models are built upon restrictive and simplifying assumptions about rational choice and efficient markets, behavioural economics offers a robust alternative using insights and evidence that rest more easily with our understanding of how real people think, choose and decide. This insightful textbook introduces the key concepts from this rich, interdisciplinary approach to real-world decision-making. This new edition of Behavioural Economics and Finance is a thorough extension of the first edition, including updates to the key chapters on prospect theory; heuristics and bias; time and planning; sociality and identity; bad habits; personality, moods and emotions; behavioural macroeconomics; and well-being and happiness. It also includes a number of new chapters dedicated to the themes of incentives and motivations, behavioural public policy and emotional trading. Using pedagogical features such as chapter summaries and revision questions to enhance reader engagement, this text successfully blends economic theories with cutting-edge multidisciplinary insights. This second edition will be indispensable to anyone interested in how behavioural economics and finance can inform our understanding of consumers’ and businesses’ decisions and choices. It will appeal especially to undergraduate and graduate students but also to academic researchers, public policy-makers and anyone interested in deepening their understanding of how economics, psychology and sociology interact in driving our everyday decision-making.
Modern relativism and postmodern thought in culture and language challenge the 'truth' of history. This book considers how historians, confined by argument of their own cultures, can still discover truths about the past.
This book is an introduction to medieval economic thought, mainly from the twelfth to the fifteenth centuries, as it emerges from the works of academic theologians and lawyers and other sources - from Italian merchants' writings to vernacular poetry, Parliamentary legislation, and manorial court rolls. It raises a number of questions based on the Aristotelian idea of the mean, the balance and harmony underlying justice, as applied by medieval thinkers to the changing economy. How could private ownership of property be reconciled with God's gift of the earth to all in common? How could charity balance resources between rich and poor? What was money? What were the just price and the just wage? How was a balance to be achieved between lender and borrower and how did the idea of usury change to reflect this? The answers emerge from a wide variety of ecclesiastical and secular sources.
