By Hans Kung
Because the 20th century attracts to a detailed and the push to globalization gathers momentum, political and monetary 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 international society. How can the recent global order of the 21st century stay away from the horrors of the 20th? Will international locations shape a true group or proceed to aggressively pursue their very own pursuits? Will the Machiavellian ways of the previous be successful over idealism and a extra humanitarian politics? What position can faith play in an international more and more ruled by means of transnational agencies? K?ng tackles those and plenty of different questions with the perception and ethical authority that comes from a lifetime's devotion to the quest for justice and human dignity. Arguing opposed to either an amoral realpolitik and an immoral resurgence of laissez faire economics, K?ng defines a accomplished ethic based at the bedrock of mutual admire and humane remedy of all beings that will surround the ecological, criminal, technological, and social styles which are reshaping civilization. If we will have a world economic system, a world know-how, an international media, K?ng argues, we also needs to have a world ethic to which all countries, and peoples of the main diverse backgrounds and ideology, can dedicate themselves. "The world," he says, "is unlikely to be held jointly through the Internet." For someone interested by the realm we're growing, an international Ethic for worldwide Politics and Economics deals equivalent measures of educated research, compassionate foresight, and clever guidance.
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Extra info for A Global Ethic for Global Politics and Economics
The last point in particular shows how good it would have been, already after the First World War, to have taken some voluntarily and ordered action to liberate these peoples, a course which after the Second World War was often forced on the colonial powers by armed violence. Then follow eight demands (points 6-13) relating to the individual countries, the next two of which seem equally indispensable to Wilson: the restoration of Belgium and the evacuation of the occupied territories of Russia.
The Old Real Politics Again? 17 (b) Machiavellianism realized The foundations for Richelieu's view of state and politics had in fact already been laid by the brilliant Florentine Renaissance thinker Niccolo Machiavelli (1469-1527). 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.
What did this look like in political practice? The Cardinal, a man of the Counter-Reformation, was not concerned 16 A Global Ethic for Global Politics and Economics about a reformation of the church, head and members, a programme which still had many supporters in France. His sole concern was the unity of the nation and therefore also of religion. Skilfully exploiting the confessional rivalry between the various countries, through his coalitions he helped the Protestants outside France in the Holy Roman Empire to survive, and at the same time suppressed them cruelly within France.