By Hans Kung
Because the 20th century attracts to an in depth and the push to globalization gathers momentum, political and financial concerns are crowding out very important moral questions about the form of our destiny. Now, Hans K?ng, one of many world's preeminent Christian theologians, explores those matters in a visionary and cautionary examine the arriving worldwide society. How can the hot international order of the 21st century stay away from the horrors of the 20 th? Will countries shape a true neighborhood or proceed to aggressively pursue their very own pursuits? Will the Machiavellian ways of the previous succeed over idealism and a extra humanitarian politics? What position can faith play in a global more and more ruled by way of transnational organizations? K?ng tackles those and plenty of different questions with the perception and ethical authority that comes from a lifetime's devotion to the hunt for justice and human dignity. Arguing opposed to either an amoral realpolitik and an immoral resurgence of laissez faire economics, K?ng defines a complete ethic based at the bedrock of mutual recognize and humane therapy of all beings that will surround the ecological, criminal, technological, and social styles which are reshaping civilization. If we'll have an international economic climate, an international know-how, a world media, K?ng argues, we also needs to have an international ethic to which all countries, and peoples of the main various backgrounds and ideology, can devote themselves. "The world," he says, "is not likely to be held jointly via the Internet." For somebody enthusiastic about the realm we're developing, a world Ethic for international Politics and Economics deals equivalent measures of expert research, compassionate foresight, and clever tips.
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Additional info for A Global Ethic for Global Politics and Economics
19 bankruptcy (a state economy overdrawn by around eighteen budgets), to which the people of Versailles responded by throwing stones at Louis' coffin at his funeral in 1713. And neither Louis XV nor Louis XVI had the political and moral strength to change the social power structures which had been established by Richelieu and which had already become untenable under Louis XIV. This was a main cause of the Revolution of 1789. That, too, raises some critical questions for us here. (c) The alternatives: religious fanaticism or political cynicism?
He made France a strong state, indeed the first modern state on the European continent, which became the model for all the others. And it was also basically thanks to Richelieu and his systematic cultural policy that at the same time France developed culturally into a great power and that the 'Spanish age' finally seemed to have been replaced by the 'French Age': all over France splendid new buildings were constructed; art, the theatre and music were encouraged, especially in Paris; and finally the Academic Francaise was founded to cultivate the French language.
Only 34 A Global Ethic for Global Politics and Economics for the eternal men of yesterday; not for those open to the future. For if one can make one criticism of President Wilson, it is that, temporarily under pressure and sorely oppressed by the opposition at home, he did not exercise his power, did not venture on the great confrontation, and thus did not call for the final decision in favour of a peace with justice. But at any rate he was able to realize something that lay close to his heart, the foundation of the League of Nations, although because of the obligation of unanimity it could be paralysed (like UNO after the Second World War by the veto of the great powers in the Security Council).
A Global Ethic for Global Politics and Economics by Hans Kung