Drawing its strength from the UN Charter and UDHR, human rights ethics is a beacon of hope and a promise that requires continuous reaffirmation during these turbulent times. These two documents, with their unwavering faith in ‘fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small,’ have shaped our understanding of human rights as global and universal ethics. However, this faith (...) is now being severely tested by four countercurrents: extremism, exclusionism, selectivism, and populism. These countercurrents pose significant and urgent human rights threats that activists, academics, and policymakers must confront by reasserting the basic core values of the UN Charter and UDHR. (shrink)

The article expounds the ordo-liberal tradition that emerged as a distinct neo-liberal conceptualization of free economy as a political practice. According to this tradition there are things more important than GDP in as much as free economy depends on the formation of the moral and the social preconditions of market freedom. The social facilitation and moral embedding of free economy are fundamental to the ordo-liberal conception of a human economy, which entails a social policy of (...) Vitalpolitik – a politics of life. Particularly at a time of manifest economic crisis and austerity, the social and moral veracity of economic liberty depends thus on the exercise of strong state authority. (shrink)

This guest column in Common Knowledge is one of three published under the heading “Economy and Humanity.” The authors argue that collaborative research projects carried out by scholars in the arts and humanities in cooperation with commercial enterprises represent an important step forward for both sectors. Such projects further academic research interests, in the process helping scholars to become effective social actors, and they help companies to better navigate commercial risks by advancing their understanding of the cultural conditions in (...) which they operate. This nexus is what the authors call the “Humanities Economy,” and in this piece they propose ways in which it can be advanced and enhanced. (shrink)

From the leader of the nation's most powerful animal-protection organization comes a frontline account of how conscience and creativity are driving a revolution in American business that is changing forever how we treat animals and create wealth. Wayne Pacelle of the Humane Society of the United States reveals how entrepreneurs, Fortune 500 CEOs, world-class scientists, philanthropists, and a new class of political leaders are driving the burgeoning, unstoppable growth of the "humane economy." Every business grounded on animal exploitation, Pacelle (...) argues, is ripe for disruption. Indeed each one of us is, and will be, touched by this far-reaching transformation in food and agriculture; in the pharmaceutical, chemical, and cosmetics industries; in film, television, and live entertainment; in tourism and wildlife management; in the pet trade for dogs and cats and exotic wildlife; and in fur and leather fashions. Collectively it promises to relieve or end the suffering of billions of creatures, while allowing businesses aligned with the best instincts and values of their customers to flourish. Pacelle shows, for instance, how the cruelties of industrial chicken farming are quickly becoming obsolete with a visit to Hampton Creek, the makers of a plant-based egg substitute and the world's fastest-growing food startup ever. Pacelle also recounts the stories of how established companies are joining in this economic transformation: from Petco and PetSmart, which have turned the conventional pet store model on its head by forswearing puppy mill suppliers in favor of shelter dogs; to John Paul Mitchell Systems, the Body Shop, and Lush, which use safe ingredients instead of animal tests for their cosmetics; to major food retailers like Whole Foods, Chipotle, and even Costco and Walmart, which are embracing animal welfare standards that are one by one unwinding the horrors of the factory farm. The Humane Economy is a clarion call to business leaders and to the world's growing animal protection movement; it is equally a warning to the static thinking of animal-use industries and their apologists: "Here, in this humane economy," Pacelle argues, "human ingenuity meets human virtue, and we discover at last that we can have it both ways--a better world for us and for animals, too. (shrink)

In this article we explore the possibility of viewing complex systems, as well as the models we create of such systems, as operating within a particular type of economy. The type of economy we aim to establish here is inspired by Jacques Derrida’s reading of George Bataille’s notion of a general economy. We restrict our discussion to the philosophical use of the word ‘economy’. This reading tries to overcome the idea of an economy as restricted (...) to a single logos or master narrative. At the same time, however, Derrida illustrates that we always operate from a restricted framework and as such something will always escape and interrupt our understanding of the world. In this paper we will propose that one could use Derrida’s reading of Bataille, along with notions such as différance, in order to move towards an understanding of complex systems as existing within certain sets of possibilities and constraints. We argue that this view of an economy agrees with the work of Edgar Morin on complexity and his conceptualization of general complexity. (shrink)

In this paper we argue for the contribution that deconstruction can make towards an understanding of complex systems. We begin with a description of what we mean by complexity and how Derrida’s thought illustrates a sensitivity towards the problems we face when dealing with complex systems. This is especially clear in Derrida’s deconstruction of the structuralist linguistics of Ferdinand de Saussure. We compare this critique with the work of Edgar Morin, one of the foremost thinkers of contemporary complexity and argue (...) for the possible contributions that both thinkers provide towards an understanding of complex phenomena in the world. We then move on to illustrate the particular economy of thinking we are forced to engage with when dealing with complex systems. This economy is inspired by Derrida’s deconstruction of Bataille’s general economy. This economy illustrates the fundamental nature of critique in the process of dealing with complex systems, the third concept we explore in this paper. The process of critique illustrates the necessity for both cutting apart and weaving together of economies in order to maintain the possibility for divergent ways of being in the world. We conclude with the ethical implications of dealing with complex systems and some first steps towards an ‘ethics of complexity’. (shrink)

Over the course of the 18th century, scholarly examinations of animal nature and behavior rejected ‘mechanical’, overly deterministic hypotheses, suggesting instead that animal action proceeded from a psycho-physiological sentient capacity. Though the ultimate causes of this capacity appeared to elude explanation, they expressed themselves in behaviors that scholars described and analyzed. Interpretations of sentient, animal nature also bore on the contemporary understanding of human nature: like animals, human beings were also considered to possess a psycho-physiological nature that motivated (...) them to act in order to satisfy their vital needs. Adopting this vision of human nature, early German political economists sought to construct a ‘human’ science, one that emphasized and explored the human interrelationship with the operations of the physical world, yet did not abandon the long-cherished belief in human distinctiveness within nature. (shrink)

This article discusses L.-J. Lebret’s methodological and epistemological approach for the elaboration of the concepts of ‘human economy’ and ‘harmonized human development’. Both concepts were very...

This paper explores the possibility for a means of bringing about novelty which does not rely on kairological philosophies based on an event. In contrast to both common sense and contemporary philosophical understandings of the term where for novelty to arise there must be some break in the repetition of the structure, this paper argues that it is possible for novelty to come about through small-scale experimentation. This is done by relying on the philosophical notion of ‘economy’ in order (...) to understand how we think about the world. In this regard, our thinking about the world depends upon acknowledging certain possibilities at the expense of others. History can then be seen as the distribution of emphasis which allows for these past possibilities and the future potentiality they may hold. Novelty, defined here as a rereading of history, is precisely the disruption of these possibilities and a challenge to the memory of the system. The conclusion to this paper argues that experimentation is an important means by which we can bring novelty into the world. (shrink)

The purpose of this study is to present how ancient and modern thinkers describe politics and to discuss reasons for differences seen in these definitions. In the ancient period, the identification of human being as a political entity by nature caused politics to be seen as the most supreme of all human activities. For the ancient thinkers, politics is conceptualized as a pluralist area in which the common issues are discussed by equals and also which excludes inequality. Ancient (...) thinker Aristotle says that the purpose of politics is “good life”. However, modern political thought which began with Machiavelli identified politics with the concepts of force, power and violence. Politics is defined by Machiavelli and his successors as the legitimate organization of physical violence, the distribution of power, value and resources by authority. While in the Ancient Greece violence is excluded from the public-political sphere, It has become one of the central concepts defining the political society in the modern world. While the human being was defined as a political entity (zoon politikon) in the ancient period, it is usually seen as an economic entity (homo economicus) in the modern period. For the ancients good life means a life that is dedicated to politics; nevertheless, it has been often associated with econo- mic activity by the moderns. This study argues that the main difference between the political definitions of ancients and moderns stem from differences between their perspectives about the aim of human and human life. (shrink)

In this article I explore the possibilities of experimentation as a non-foundational praxis for introducing novel ways of being into existence. Beginning with a discussion, following Bataille, of the excess of any thought, I argue that any action in the world is necessarily uncertain. Using the insights of Derridean deconstruction combined with Badiousian truth procedure I argue that experimentation offers a means for acting from this uncertain position. Experimentation takes advantage of the play and uncertainty of our understanding of the (...) world as a means of moving towards more progressive political positions. Normal 0 false false false EN-IE X-NONE X-NONE /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-parent:""; mso-padding-alt:0cm 5.4pt 0cm 5.4pt; mso-para-margin-top:0cm; mso-para-margin-right:0cm; mso-para-margin-bottom:10.0pt; mso-para-margin-left:0cm; line-height:115%; mso-pagination:widow-orphan; font-size:11.0pt; font-family:"Calibri","sans-serif"; mso-ascii-font-family:Calibri; mso-ascii-theme-font:minor-latin; mso-hansi-font-family:Calibri; mso-hansi-theme-font:minor-latin; mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:minor-bidi; mso-fareast-language:EN-US;}. (shrink)

Commentary on J. Gowdy & L. Krall "The economic origins of ultrasociality": We question the sequence of evolutionary transitions leading to ultrasociality in humans proposed by Gowdy & Krall. Evidence indicates that families are, and likely always have been, the primary productive units in human agricultural economies, suggesting that genetic relatedness is key to understanding when the suppression of individual autonomy to the benefit of subsistence groups, i.e. extended families, evolved.

Conservation biologists agree that humanity is on the verge of causing a mass extinction and that its primary driver is our immense and rapidly expanding global economy. We are replacing Earth’s ten million wild species with more of ourselves, our domesticated species, our economic support systems, and our trash. In the process, we are creating a duller, tamer, and more dangerous world. The moral case for reducing excessive human impacts on the biosphere is strong on both anthropocentric and (...) biocentric ethical grounds. The sine qua non for doing so is reducing human numbers and the size of our economies, while increasing the global acreage set aside in protected areas. We should take these steps as part of comprehensive efforts to create just and sustainable societies in which both humans and other species can flourish. (shrink)

In this paper, I outline what I take to be the most important theoretical claims and innovations of ‘twenty-first century socialism’ in Venezuela. These, I argue, consist of an emphasis on human development through popular-economy initiatives, and the importance of building popular power through the state, rather than by ignoring or fighting against it. I then present evidence on Venezuela’s Socialist Production Units, one of Venezuela’s newest state-supported popular-economy organisations. I argue that, consistent with the twenty-first-century socialism (...) approach, SPUs are sites of human development in which participants are learning to challenge capitalist social relations, while establishing new values and practices. Therefore, we can think of Venezuela’s popular economy as expressing a sharpened class contradiction.However, my case study also shows that holding hands with human development is class struggle directed against the state. This reveals a central theoretical and practical paradox in twenty-first century socialism, namely that, while nurturing initiatives that challenge capital, the Venezuelan state also emerges as an important barrier to overcoming the class relation. This, I argue, is not wholly consistent with the views of theorists of twenty-first century socialism that understand Venezuela’s popular economy as forming a new form of dual power or a parallel state, and who therefore downplay the importance of struggles against the state within the popular economy. The strategic implication is that struggles between popular-economy participants and the state cannot be avoided, and indeed will need to be fostered if the project for twenty-first century socialism is to continue. (shrink)

This paper argues that we need to rethink what the object of economic analysis is; that is, what the intelligible relations of an economy are. The paper starts by acknowledging that economies are a constitutive element of human habitats. It also agrees that modern economic analysis based on the price-auction market has provided substantial knowledge about the operation of economies. However, I argue that a more fruitful line of inquiry than the price-auction market is to focus on the (...) schemes of personal and social meaning that set the context for economies. In developing this argument, I describe how such schemes function as a network of human relationships which provide the conditions of the possibilities of the emergence of economic technologies. That is, the explanandum of economy is not the classical price-auction market but the recurrent social cooperative structure (order) of economy in which markets are embedded. (shrink)

A wide-ranging analysis of the economic world order and its ecological and theological dimensions, this unique and challenging work confronts us with the ...

"This book is a sorely needed corrective. Animal Spirits is an important--maybe even a decisive--contribution at a difficult juncture in macroeconomic theory.

PurposeThis paper scrutinizes the impact of socioeconomic, political, legal and religious factors on the internal ethical values of human rights organizations worldwide. The authors aim to examine the Code of Ethics for 279 HROs in 67 countries and the social and legal settings in which they operate.Design/methodology/approachUsing the framework of protect, respect and remedy, the authors look for keywords that represent the human rights lexicon in these three areas. In the protection of human rights, the authors select (...) the terms: peace, transparency, freedom and security. For the respect of humans, the authors use the terms: dignity, equality, respect and rights. Sources of remedies come from justice and ethics. The analysis seeks to determine what political economy settings drive the ethical value choices of the organizations. Those choices are proxied by those keywords they mention in their Code of Ethics.FindingsThe analysis show that the scope of ethical values mentioned are higher when the HRO is in a country with more domestic violence, lower income inequality, French civil or Islamic legal origin and higher trust in politicians. In regard to the determinants of the ten keywords individually, the authors conclude that the status of the socioeconomic, political, religious and legal settings impact with local HROs mention each of the keywords: peace, justice, transparency, dignity, equality, ethics, respect, freedom, security and rights.Research limitations/implicationsThe analysis is based on HROs that have a webpage in English and list the employee Code of Conduct.Originality/valueThis study is the first to examine the Code of Ethics for HROs. The authors demonstrate that country-specific characteristics help to drive their internal ethical values. (shrink)

The paper presents some of the challenges facing contemporary Western societies and highlights their origin in capitalism’s unsound self-interpretation—as found in the most familiar modern social imaginaries. In reaction to the uncontested familiarity of these modern social imaginaries, the paper explores an alternative view of human relations in Buber’s philosophy of dialogue with the resumption of some of his ideas in contemporary theories about the sources and meaning of economic and social cooperation. The works referred to are Tomáš Sedláček’s (...) The Economics of Good and Evil and Jeremy Rifkin’s The Empathic Civilization. Rifkin considers empathy the ability of human beings to show solidarity—not only with each other, but also towards their fellow creatures who they share both the planet and the attribute of mortality with. In this conception, humans have gone from empathy in blood ties, to empathy in religious associational ties, to empathy based on national identification. The emergence of an empathic civilization seems to be a consequence of an existential similarity of finite beings, combined with the possibilities brought on by the third industrial revolution. But if we search for the origin of the idea, we could also find it in other sources—among them the religious spirituality of Buber’s dialogic philosophy. (shrink)

Artificial intelligence is poised to eliminate millions of jobs, from finance to truck driving. But artisanal products are valued precisely because of their human origins, and thus have some inherent “immunity” from AI job loss. At the same time, artisanal labor, combined with technology, could potentially help to democratize the economy, allowing independent, small-scale businesses to flourish. Could AI, robotics and related automation technologies enhance the economic viability and environmental sustainability of these beloved crafting professions, perhaps even expanding (...) their niche to replace some job loss in other sectors? In this paper, we compare the problems created by the current mass production economy and potential solutions from an artisanal economy. In doing so, the paper details the possibilities of utilizing AI to support hybrid forms of human–machine production at the microscale; localized and sustainable value chains at the mesoscale; and networks of these localized and sustainable producers at the macroscale. In short, a wide range of automation technologies are potentially available for facilitating and empowering an artisanal economy. Ultimately, it is our hope that this paper will facilitate a discussion on a future vision for more “generative” economic forms in which labor value, ecological value and social value can circulate without extraction or alienation. (shrink)

This collection provides English readers with a critical update on current debates on biopolitics in and around Italian thought. More than a decade after the publication of seminal books such as Agamben’s _Homo Sacer_ and Hardt and Negri’s _Empire_, the names of, among others, Roberto Esposito, Paolo Virno, Christian Marazzi, and Andrea Fumagalli have recently been brought to the attention of Anglophone scholars and political activists. Several authors have rightly emphasised the evanescent character of biopolitics, and the difficulty in providing (...) a definition of it that could embrace all the conflicting theories of its most celebrated critics and supporters. The present collection is structured around the basic contention that bio-economy, human nature, and Christianity are the three visible contemporary manifestations of the theoretical object/problem of biopolitics in, respectively, Italian post-workerist economics, post-Marxist philosophical anthropology, and post-structuralist ontology. This book was originally published as a special issue of _Angelaki_. (shrink)

In this paper we inquire into the fundamental assumptions that underpin the ideal of the Bio-Based Economy as it is currently developed . By interpreting the BBE from the philosophical perspective on economy developed by Georges Bataille, we demonstrate how the BBE is fully premised on a thinking of scarcity. As a result, the BBE exclusively frames economic problems in terms of efficient production, endeavoring to exclude a thinking of abundance and wastefulness. Our hypothesis is that this not (...) only entails a number of internal tensions and inconsistencies with regard to the ideal of BBE, but ultimately undermines the ideal itself, by pushing purported regenerativity into a cataclysmic and terminal discharge. We here point to the strategies that the BBE employs in this exclusion, the fundamental assumptions regarding the relation between energy and economy that underpin this endeavor, as well as to the resulting inconsistencies and their catastrophic consequences. We finally argue for the introduction of the presently excluded question of abundance and wastefulness and explore the implications of such a question for the ideal of a zero-waste humanity. (shrink)

The global development of human embryonic stem cell science and its therapeutic applications are dependent on the nature of its engagement at national and international levels with key cultural values and beliefs concerning the moral status of the early human embryo. This article argues that the political need to reconcile the promise of new health technologies with the cultural costs of scientific advance, dependent in this case on the use of the human embryo, has been met by (...) the evolution of bioethics as a political community, transnational network, and bureaucratic device. Bioethics has become the political means for the creation of a global moral economy where the trading and exchange of values is normalized and legitimated. As a result of such trading, value compromises are produced capable of legitimizing the regulatory policies necessary for maintaining public trust in the new science. (shrink)

This book examines the contemporary biopolitical significance of an emerging global market for oocytes. Reproductive cells specific to biological females, oocytes are increasingly circulated far and wide between social locations. Given the new possibilities for their use, management, and exchange, Waldby employs a feminist perspective to examine the gendered experiences that yield a highly personal valuation of oocytes. Drawing on Raymond Williams's "structures of feeling", she aims to give qualitative texture to the affective dimensions of human eggs and the (...) complex ways in which these intersect with the lives of women.New technical developments have rendered oocytes more profitable because they can... (shrink)

Genetics today have occupied among sciences the privileged role of physics and chemistry of the beginning of this century. This explosive scientific field influences crucially various disciplines, among them life sciences and informatics. Moreover, it imposes “de facto” dramatic changes to our individual and collective life style, thus influencing the whole framework of our civilisation. The intensive involvement of the global economy in the progress of the research and the dissemination of its applications, arises ethical issues to be arranged.The (...) danger of reappearance of Eugenic ideologies and practices does threaten the contemporary society. Anthropology has to contribute more intensively in the cultivation of a humanistic and moral nurture, necessary for the new framework of principles, efficient for the technological society of the 21st century. (shrink)

Global Economy, Global Justice explores a vital question that is suppressed in most economics texts: "what makes for a good economic outcome?" Neoclassical theory embraces the normative perspective of "welfarism" to assess economic outcomes. This volume demonstrates the fatal flaws of this perspective--flaws that stem from objectionable assumptions about human nature, society and science. Exposing these failures, the book obliterates the ethical foundations of global neoliberalism. George DeMartino probes heterodox economic traditions and philosophy in search of an ethically (...) viable alternative to welfarism. Drawing on the work of Amartya Sen, DeMartino proposes the egalitarian principle of the "global harmonization of capabilities" to guide economics. This principle provides a basis for resisting oppression the world over while nevertheless demanding respect for cultural diversity. DeMartino puts this principle to work adjudicating contemporary debates over global policy regimes, and completes thebook with a set of deeply egalitarian global policies for the year 2025. Global Economy, Global Justice 's engaging prose will appeal to those seeking to understand the intersection between economics and political philosophy. Its focus on the normative foundations of contemporary policy disputes makes it unique in the literature on globalization. (shrink)

When this classic work was first published in 1976, its central tenet--more is not necessarily better--placed it in direct conflict with mainstream thought in economics. Within a few years, however, this apparently paradoxical claim was gaining wide acceptance. Scitovsky's ground-breaking book was the first to apply theories of behaviorist psychology to questions of consumer behavior and to do so in clear, non-technical language. Setting out to analyze the failures of our consumerist lifestyle, Scitovsky concluded that people's need for stimulation is (...) so vital that it can lead to violence if not satisfied by novelty--whether in challenging work, art, fashion, gadgets, late-model cars, or scandal. Though much of the book stands as a record of American post-war prosperity and its accompanying problems, the revised edition also takes into account recent social and economic changes. A new preface and a foreword by economist Robert Frank introduce some of the issues created by those changes and two revised chapters develop them, discussing among others the assimilation of counter-cultural ideas throughout American society, especially ideas concerning quality of life. Scitovsky draws fascinating connections between the new elite of college-educated consumers and the emergence of a growing underclass plagued by drugs and violence, perceptively tracing the reactions of these disparate groups to the problems of leisure and boredom. In the wake of the so-called "decade of greed" and amidst calls for a "kindler, gentler" society, The Joyless Economy seems more timely than ever. (shrink)

The economic restructuring and rapid rise of the economy in Northeast China have resulted in a proliferation of new ventures. Studying the psychology of new entrepreneurs is conducive to understanding the relationship between human capital and economic growth. The work reported here aims to explore the impact of human capital on economic growth in Northeast China and the influencing factors of psychological capital of new entrepreneurs in the entrepreneurial process. Based on Cobb–Douglas production function, the relationship between (...) labor, physical capital, or human capital and economic growth in Northeast China is analyzed by econometric methods, and a model of human capital and economic growth in Northeast China is constructed. Besides, a psychological capital intervention model is proposed to develop the psychological capital of new entrepreneurs, and the psychological quality structure model of entrepreneurial entrepreneurs and its operation mechanism. The results of the empirical analysis demonstrate that the elasticity coefficient of human capital in Northeast China is 0.15902, five times smaller than that of labor and physical capital. Moreover, 70% of new ventures are willing to accept higher education. The fitting degree of using the PCI model to develop the psychological capital of new ventures is only 0.3%. In addition, the modified external environment PCI instead of the external environment PCI model has a huge operating potential in the macro-entrepreneurial environment. In conclusion, the impact of human capital on economic growth in the northeast is smaller than the impact of labor and material capital investment on regional economic growth. The development of human capital and research on the composition and mechanism of psychological quality of entrepreneurial entrepreneurs are of significant theoretical and practical values to promote the economic growth in the northeast. (shrink)

Christian social thinkers who strongly support the free-market system often have drawn connections between the social values of their faith and the ideas of Austrian economist Friedrich Hayek. Hayek's comments on religion, however, seem to predict its demise for the sake of progress, whereas his colleague Wilhelm Röpke posits “transcendent” religion and established moral traditions as essential to a humane economy. This essay contends that what Röpke described as “enmassment” has similarities to the present “financialization” of society, which involves (...) the rising influence of financial values in all institutions, exaggerated emphasis on quantitative performance measures, and reliance on technical processes in lieu of human relationships. Röpke's “Christian humanist” philosophy advances the kind of ethical entrepreneurialism needed to morally sustain a global society experiencing enmassment and financialization simultaneously. (shrink)

Society is broken. We can design our way to a better one. In our increasingly interconnected world, self-interest and social-interest are rapidly becoming indistinguishable. If the oceans die, if society fractures, or if global warming spirals out of control, personal success becomes meaningless. But our broken system incentivizes behavior that only makes these problems worse. If true human rights progress is to be achieved today, it is time we dig deeper-rethinking the very foundation of our social system. In this (...) engaging, important work, Peter Joseph, founder of the world's largest grassroots social movement in the world-The Zeitgeist Movement-draws from economics, history, philosophy, and modern public-health research to present a bold case for rethinking activism in the 21st century. The conventional wisdom views poverty, social oppression, and the growing loss of public health as unfortunate and immutable side effects of our way of life. The New Human Rights Movement argues that these outcomes are, in fact, contrived-only natural to our outdated economic system. Social activists can never succeed in dramatically improving human life on this planet until they understand the structural reasons these problems exist. Arguing against the long-standing narrative of universal scarcity and other pervasive, legitimizing myths that defend the current state of affairs, The New Human Rights Movement ultimately presents the case for an updated economic approach. Joseph explores the potential of this grand social shift and how we can design our way to a post-scarcity world-a world where poverty doesn't exist and the human family has become truly sustainable. The New Human Rights Movement reveals the critical importance of a unified activism in this direction, through understanding and working to alter the inherent injustice of our current social system. This book not only warns against what is in store if we continue to ignore our broken society but also reveals the positive future possible if we succeed. Will you join the movement? (shrink)