Download e-book for kindle: Crisis and Recovery: Ethics, Economics and Justice by Larry Elliott, Rowan Williams Archbishop of Canterbury

By Larry Elliott, Rowan Williams Archbishop of Canterbury

During the continued international monetary difficulty, a scarcity of ethical and moral management in society has been uncovered. the main Reverend Rowan Williams, Archbishop of Canterbury and Larry Elliott, The parent , compile their concepts at the problems with ethics and morality in company, with contributions from best enterprise figures.

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Extra resources for Crisis and Recovery: Ethics, Economics and Justice

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3 We will return to this point later. Third, although state investment was necessarily a national policy (there was no world state), Keynes worked out an “ideal” international monetary system designed to prevent some countries from imposing deflation and unemployment on others. This reflected his – and Britain’s – experience of the gold standard from 1925 to 1931. American reserve accumulation had forced the Bank of England to maintain an interest rate which deterred domestic investment, in order to protect its own gold reserve.

We know that it is possible for us to forget that we need living language – honest language, fresh metaphors, new puzzles and challenges – for our life to be as it should. We depend on others generating this living speech and we need to be able ourselves to contribute to it: the silence of cliché and cynicism is the diabolical mirror image of the silence that comes on the far side of the most creative speech. The silence of cliché is what happens when there seems no point in listening for the new, and no energy for active response to what is said.

Christianity of course supplemented the cardinal virtues with the “theological” virtues of faith, hope and love, asserting that the free, reasonable, self-aware person formed in the cardinal virtues would need a rootedness in trustful relationship with God that could “anchor” the vulnerable self in a relation which could not be destroyed by success or failure in the world’s terms. But whether or not this ultimate anchorage is there, the virtuous life still stands as a model of inhabiting the world in a way that seeks not to damage or to control or to avoid cost, but to live what some would call an “adult” human life – though in fact we can learn quite a lot about it from children and from others who (to refer back to what was said earlier) do not have to justify themselves in the world of competitive production.

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