thinking about getting more money rather than about the humanity of others. The title itself suggests that this is hardly an original suggestion – the notion that maslaha does in fact control relations between people is well established. Like greed
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Ugly Feelings of Greed
The Misuse of Friendship in Working-Class Amman
Blaming in the Boom and Bust
Greed Accusations in an Australian Coal Mining Town
, Kate's personal moral ineptitude was the primary way in which the community made sense of her downfall. Because systems of blaming and accusations of greed take on varied patterns which come about as communities react to threats to their valued
Land, Nation and Tourist
Moral Reckoning in Post-GFC Iceland
Mary Hawkins and Helena Onnudottir
characterisation of Icelanders as fashion-driven consumers: many Icelanders we talked with mentioned greed and a desire for instant gratification – ‘I want it and I want it now’, as one put it – as typical of Icelanders and as a contributing factor to the financial
performance pressure and precarity in the neoliberalised university
Christian R. Rogler
Considerably increasing competition for academic positions/funding as well as managerial control of academic work are two key features of the contemporary university. Both developments result in and are amplified by increasing performance pressures and precarious employment. Combined with a vocational work ethic, these neoliberal dynamics are turning the academic profession into an increasingly greedy and (self-)exploitative endeavour. While allowing employers/funding bodies to ask for much while offering little in return – that is to siphon off the symbolic and economic ‘profit’ generated by academics’ free or under-paid work – the current working conditions leave early-career academics in particular in a highly vulnerable position.
The Professionalization of the Clergy
Parish Priests in Early Modern Malta
consideration was unfortunate because charity meant the pivot of Christian virtue. 60 Ignoring the advice of the Jesuit Paolo Segneri (1624–1694) that greed is a “two-headed poisonous serpent that sucks gluttonously the blood of the poor,” 61 some incumbents
This special issue of the Cambridge Journal of Anthropology , entitled ‘Envy and Greed: Ugly Emotions and the Politics of Accusation’, is guest edited by Geoffrey Hughes, Megnaa Mehtta, Chiara Bresciani and Stuart Strange. Articles published in
Ugly Emotions and the Politics of Accusation
Geoffrey Hughes, Megnaa Mehtta, Chiara Bresciani, and Stuart Strange
These would seem to be promising times for studying the politics of accusation, with a range of polarizing political controversies increasingly turning on the trading of mutual accusations of ugly emotions like envy and greed. Austerity, with its
A French Paradox?
Toward an Explanation of Inconsistencies between Framing and Policies
Henri Bergeron, Patrick Castel, and Abigail C. Saguy
greed and social inequality. 1 Whereas the US media frames obesity as an issue of individual responsibility—blaming obesity on bad choices and individual-level solutions—the French press is equally likely to discuss how social-structural factors beyond
The article deals with Mohandas K. Gandhi's theory of democracy and its related civic practices. It indicates the relation between Gandhi's idea of civic duty and his idea of democracy, and argues that few would dispute that Gandhi was one of the most original and transformative thinkers of democracy. The article maintains that among his many notable contributions, Gandhi is rightly credited with emphasizing on the ideas of citizenship duty, truth in politics, genuine self-rule, and ethically enlightened democracy. In addition to advocating self-sustaining villages and communal cooperation, Gandhi developed an idea of non-liberal democracy reducing individualism, economic greed, and laissez-faire by insisting on a duty oriented and spiritually empowered participative democracy. Nearly seven decades after his death, Gandhi stands as one of the most significant and relevant non-Western theorist of democracy.
The fundamental sustainability tension may be said to lie in reconciling want and greed. This places the human self or the human soul as a moral battleground where desire and duty constantly attempt to triumph over each other. However, desire must be understood and integrated as part of a fully self-conscious human self in order to enable a consistent and unwavering performance of duty. In this article, I propose the Hindu notion of the purusharthas, or the fourfold path to self-actualization, as one illustrative example of a green telos. The purusharthas prescribe a path comprising of material and sensuous experience, in obedience to dharma or duty, such that moksha or a state of complete self-awareness may be achieved. I suggest that the stage of dharma is thus where the most profitable connections between Hinduism and sustainable development might be made.