Richard America here redefines the complex problems of racial economic injustice, poverty, inequality, and lagging competitiveness and productivity in the United States. In a sure-to-be-controversial analysis, the author argues that there is a true debt owed by White America to Black America, that this debt is significant, and that it has now come due. He estimates the size of Whites' debt to Blacks, shows how that debt came to be, and suggests creative ways of paying it back. This book argues persuasively that the social and racial problems in the United States cannot be solved until we acknowledge that the haves truly and literally owe money to the have nots.
Chile is widely known as the first experiment in neoliberalism in Latin America, carried out and made possible through state violence. Since the beginning of the transition in 1990, the state has pursued a national project of reconciliation construed as debts owed to the population. The state owed a "social debt" to the poor accrued through inequalities generated by economic liberalization, while society owed a "moral debt" to the victims of human rights violations. Life in Debt invites us into lives and world of a poor urban neighborhood in Santiago. Tracing relations and lives between 1999 and 2010, Clara Han explores how the moral and political subjects imagined and asserted by poverty and mental health policies and reparations for human rights violations are refracted through relational modes and their boundaries. Attending to intimate scenes and neighborhood life, Han reveals the force of relations in the making of selves in a world in which unstable work patterns, illness, and pervasive economic indebtedness are aspects of everyday life. Lucidly written, Life in Debt provides a unique meditation on both the past inhabiting actual life conditions but also on the difficulties of obligation and achievements of responsiveness.
I owe you a dinner invitation, you owe ten years on your mortgage, and the government owes billions. We speak confidently about these cases of debt, but is that concept clear in its meaning? This book aims to clarify the concept of debt so we can find better answers to important moral and political questions. This book seeks to accomplish two things. The first is to clarify the concept of debt by examining how the word is used in language. The second is to develop a general, principled account of how debts generate genuine obligations. This allows us to avoid settling each case by a bare appeal to moral intuitions, which is what we seem to currently do. It requires a close examination of many institutions, e.g. money, contract law, profit-driven finance, government fiscal operations, and central banking. To properly understand the moral and political nature of debt, we must understand how these institutions have worked, how they do work, and how they might be made to work. There have been many excellent anthropological and sociological studies of debt and its related institutions. Philosophy can contribute to the emerging discussion and help us to keep our language precise and to identify the implicit principles contained in our intuitions.
INTRODUCTION In developing scientific theory there is perhaps nothing more propi tious than a compelling metaphor. If the metaphor is rich in imagery, complexly differentiated, emotionally evocative, and vitally wedded to the cultural lore, the theory to which it gives rise may enjoy a long and vigorous life. If the metaphor is sufficiently powerful, the theory may even be sustained in independence of systematic empirical support. Role theory is likely to remain prosperous so long as there is a thriving theater; decision theory experienced a dramatic rejuvenation with the development of the electronic computer; and, in spite of its archaic construction, Jungian theory will prevail so long as ancient myths and symbols continue to haunt us (d. Smith, 1978). From this standpoint, the development of social exchange theory is hardly surprising. Ex perience with the marketplace is extensive in society, its images are both complex and richly evocative, its challenges are often exciting and its lessons sometimes painful. It is thus both intellectually and emo tionally invigorating to consider the social arena in all its diversity as an extended market in which each individual seeks to maximize profits. The economic metaphor is hardly new to the social sciences. The recent intellectual roots of contemporary exchange theory can be traced to the works of Claude Levi-Strauss, Marcel Mauss, Karl Marx, and B.
Credit and debt appear to be natural, permanent facets of Americans' lives, but a debt-based economy and debt-financed lifestyles are actually recent inventions. In 1951 Diners Club issued a plastic card that enabled patrons to pay for their meals at select New York City restaurants at the end of each month. Soon other "charge cards" (as they were then known) offered the convenience for travelers throughout the United States to pay for hotels, food, and entertainment on credit. In the 1970s the advent of computers and the deregulation of banking created an explosion in credit card use—and consumer debt. With gigantic national banks and computer systems that allowed variable interest rates, consumer screening, mass mailings, and methods to discipline slow payers with penalties and fees, middle-class Americans experienced a sea change in their lives. Given the enormous profits from issuing credit, banks and chain stores used aggressive marketing to reach Americans experiencing such crises as divorce or unemployment, to help them make ends meet or to persuade them that they could live beyond their means. After banks exhausted the profits from this group of people, they moved into the market for college credit cards and student loans and then into predatory lending (through check-cashing stores and pawnshops) to the poor. In 2003, Americans owed nearly $8 trillion in consumer debt, amounting to 130 percent of their average disposable income. The role of credit and debt in people's lives is one of the most important social and economic issues of our age. Brett Williams provides a sobering and frank investigation of the credit industry and how it came to dominate the lives of most Americans by propelling the social changes that are enacted when an economy is based on debt. Williams argues that credit and debt act to obscure, reproduce, and exacerbate other inequalities. It is in the best interest of the banks, corporations, and their shareholders to keep consumer debt at high levels. By targeting low-income and young people who would not be eligible for credit in other businesses, these companies are able quickly to gain a stranglehold on the finances of millions. Throughout, Williams provides firsthand accounts of how Americans from all socioeconomic levels use credit. These vignettes complement the history and technical issues of the credit industry, including strategies people use to manage debt, how credit functions in their lives, how they understand their own indebtedness, and the sometimes tragic impact of massive debt on people's lives.
From one of the leading policy experts of our time, an urgent rethinking of how we can better support each other to thrive Whether we realize it or not, all of us participate in the social contract every day through mutual obligations among our family, community, place of work, and fellow citizens. Caring for others, paying taxes, and benefiting from public services define the social contract that supports and binds us together as a society. Today, however, our social contract has been broken by changing gender roles, technology, new models of work, aging, and the perils of climate change. Minouche Shafik takes us through stages of life we all experience—raising children, getting educated, falling ill, working, growing old—and shows how a reordering of our societies is possible. Drawing on evidence and examples from around the world, she shows how every country can provide citizens with the basics to have a decent life and be able to contribute to society. But we owe each other more than this. A more generous and inclusive society would also share more risks collectively and ask everyone to contribute for as long as they can so that everyone can fulfill their potential. What We Owe Each Other identifies the key elements of a better social contract that recognizes our interdependencies, supports and invests more in each other, and expects more of individuals in return. Powerful, hopeful, and thought-provoking, What We Owe Each Other provides practical solutions to current challenges and demonstrates how we can build a better society—together.
Richard F. America here redefines the complex problems of racial economic injustice, poverty, inequality, and lagging competitiveness and productivity in the United States. In a controversial analysis, the author argues that there is a true debt owed by White America to Black America, that this debt is significant, and that it has now come due. He estimates the size of Whites' debt to Blacks, shows how that debt came to be, and suggests creative ways of paying it back. This book argues persuasively that the social and racial problems in the United States cannot be solved until we acknowledge that the haves truly and literally owe money to the have-nots.
Over the course of the last ten years the issue of debt has become a serious problem that threatens to destroy the global socio-economic system and ruin the everyday lives of millions of people. This collection brings together a range of perspectives of key thinkers on debt to provide a sociological analysis focused upon the social, political, economic, and cultural meanings of indebtedness. The contributors to the book consider both the lived experience of debt and the more abstract processes of financialisation taking place globally. Showing how debt functions on the level of both macro- and microeconomics, the book also provides a more holistic perspective, with accounts that span sociological, cultural, and economic forms of analysis.
How global contemporary art reanimates the past as a resource for the present, combating modern art's legacy of Eurocentrism. If European modernism was premised on the new—on surpassing the past, often by assigning it to the “traditional” societies of the Global South—global contemporary art reanimates the past as a resource for the present. In this account of what globalization means for contemporary art, David Joselit argues that the creative use of tradition by artists from around the world serves as a means of combatting modern art's legacy of Eurocentrism. Modernism claimed to live in the future and relegated the rest of the world to the past. Global contemporary art shatters this myth by reactivating various forms of heritage—from literati ink painting in China to Aboriginal painting in Australia—in order to propose new and different futures. Joselit analyzes not only how heritage becomes contemporary through the practice of individual artists but also how a cultural infrastructure of museums, biennials, and art fairs worldwide has emerged as a means of generating economic value, attracting capital and tourist dollars. Joselit traces three distinct forms of modernism that developed outside the West, in opposition to Euro-American modernism: postcolonial, socialist realism, and the underground. He argues that these modern genealogies are synchronized with one another and with Western modernism to produce global contemporary art. Joselit discusses curation and what he terms “the curatorial episteme,” which, through its acts of framing or curating, can become a means of recalibrating hierarchies of knowledge—and can contribute to the dual projects of decolonization and deimperialization.
