By Hans Kung
Because the 20th century attracts to an in depth and the frenzy to globalization gathers momentum, political and financial concerns are crowding out 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 recent global 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 earlier be successful 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 remedy of all beings that will surround the ecological, criminal, technological, and social styles which are reshaping civilization. If we will have an international economic system, a world know-how, a world media, K?ng argues, we should also have an international ethic to which all international locations, and peoples of the main diversified backgrounds and ideology, can dedicate themselves. "The world," he says, "is unlikely to be held jointly by means of the Internet." For a person keen on the area we're growing, a world Ethic for international Politics and Economics bargains equivalent measures of expert research, compassionate foresight, and clever tips.
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Extra resources for A Global Ethic for Global Politics and Economics
As in some modern violent films, in which because of the script the 'realistic' Rambo has no alternative than to murder or be murdered, Kissinger brings the political problems to a head where he can, and then suggests the only alternative. But is there really only an Either-Or here? • Either mediaeval religious zeal and ideological fanaticism (a la Emperor Ferdinand II) - or a foreign policy orientated on interests and completely free of moral imperatives (a la Richelieu and Kissinger)? 20 A Global Ethic for Global Politics and Economics • Either the state unconditionally subordinated to religion - or religion and morality serving the state and having to bow uncompromisingly to reasons of state?
By contrast, he exonerates Bismarck, who in preparing his political ploy had considered several options of equal merit (partner in an alliance), and then resolutely decided on the one which was most favourable to his interests at that moment, with a second methodological trick: by blaming his successors, who unfortunately by no means had the same stature and also did not carry out the necessary institutionalization, so that they and not 'the master' were responsible for the German disaster in the twentieth century.
The peace message of the American President culminates in this fourteenth point. Wilson had considered the previous concrete points in the programme thoroughly, and he was ready to combine his moral arguments with political pressure. First, fundamental requirements (points 1-5): open peace negotiations and peace treaties, absolute freedom of navigation, the removal of every possible economic barrier and the establishment of equality of trading conditions, the reduction of armament potential to the lowest point consistent with domestic safety, and finally an adjustment of all colonial claims in which the interest of the populations concerned must have equal weight with the equitable claims of the government whose title is to be determined.