By Hans Kung
Because the 20th century attracts to a detailed and the frenzy to globalization gathers momentum, political and financial issues are crowding out important moral questions on 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 arrival worldwide society. How can the hot global order of the 21st century keep away from the horrors of the 20 th? Will international locations shape a true neighborhood or proceed to aggressively pursue their very own pursuits? Will the Machiavellian techniques of the prior be triumphant over idealism and a extra humanitarian politics? What function can faith play in a global more and more ruled through transnational companies? 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 finished ethic based at the bedrock of mutual appreciate 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 system, an international expertise, an international media, K?ng argues, we should also have an international ethic to which all countries, and peoples of the main diversified backgrounds and ideology, can devote themselves. "The world," he says, "is unlikely to be held jointly by means of the Internet." For someone concerned with the area we're growing, an international Ethic for worldwide Politics and Economics deals equivalent measures of proficient research, compassionate foresight, and clever suggestions.
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Additional info for A Global Ethic for Global Politics and Economics
This passionate Italian patriot was not unChristian and admired church reformers like Francis, Dominic and Savonarola. But he regarded the Roman Church as the chief culprit in the decline of Italy. As more recent research demonstrates, Machiavelli did not seek to be the founder of a politics which is in principle free of morals or even amoral. But with his book II Principe (1513), his glorification of Cesare Borgia and his bloody crimes and countless amoral counsels, in fact he provided an excellent textbook in power politics for all politicians without a conscience in the subsequent period.
Moreover, Richelieu's policy, which is allegedly dictated by 'reason', is in fact an unscrupulous policy of interests orientated on power, its preservation and extension - in favour less of European 'balance', as Kissinger thinks, than of the absolutist French state. 18 A Global Ethic for Global Politics and Economics One asks oneself: then is the state allowed to do anything? Perfidy, breaking treaties, deception, treachery, intrigue and murder - is all this allowed in the same way as the suppression of minorities or the unscrupulous alliance of 'the most Christian of all kings' with 'ideological opponents', Protestants and Islamic Turks?
The term had only just been coined - by Ludwig von Rochau in his Principles of Real Politics,40 which appeared anonymously. It was Otto von Bismarck who - the match of Richelieu appeared in Germany to put it into practice. It is not easy to do justice to this complex personality without flights of Bismarck worship or Bismarck condemnation. (a) Not ideas, but interests In the second half of the nineteenth century, Otto von Bismarck (18151898, Prussian Prime Minister and Imperial Chancellor 1862-1890) is the prototype of the real politician who does not believe in ideas but 22 A Global Ethic for Global Politics and Economics merely in interests.
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