Self Interest Or Communal Interest

Insights into a compassionate alternative to a ruthlessly self-interested capitalist culture Societally sanctioned competition for money, power, and fame promotes selfishness, personal alienation, and widespread inequality, especially in market-oriented economies. Yet many of those engaging in this competitive individualism—the competition for rewards and limited resources—yearn to act directly to promote a more civil, equitable, and sustainable society. Enlightened Self-Interest offers evidence-based insights into the societal and individual consequences of this cultural practice and an actionable alternative to it. This meticulously researched and empirically rooted reexamination of hypercompetition and zero-sum thinking presents inspiring examples of people who have reclaimed their own lives by contributing to a more civil, equitable, and sustainable society. They model the vision of enlightened self-interest, merging self-interest with other interests in pursuit of the common good, resulting in widely shared benefits. Enlighted Self Interest provides a compelling case for incremental change and a series of actionable recommendations to jump-start a personal transition and to become part of a collective radical evolution.

Idioms of Self-Interest uncovers an emerging social integration of economic self-interest in early modern England by examining literary representations of credit relationships in which individuals are both held to standards of communal trust and rewarded for risk-taking enterprise. Drawing on women’s wills, merchants’ tracts, property law, mock testaments, mercantilist pamphlets and theatrical account books, and utilizing the latest work in economic theory and history, the book examines the history of economic thought as the history of discourse. In chapters that focus on The Merchant of Venice, Eastward Ho!, and Whitney’s Wyll and Testament, it finds linguistic and generic stress placed on an ethics of credit that allows for self-interest. Authors also register this stress as the failure of economic systems that deny self-interest, as in the overwrought paternalistic systems depicted in Shakespeare’s Timon of Athens and Francis Bacon’s New Atlantis. The book demonstrates that Renaissance interpretive formations concerning economic behaviour were more flexible and innovative than appears at first glance, and it argues that the notion of self-interest is a coherent locus of interpretation in the early seventeenth century.

'[T]he good man should be a lover of self.' Aristotle wrote. 'For he will both himself profit by doing noble acts, and will benefit his fellows ... '. Yet in much of contemporary moral philosophy, concern for one's own interests is considered a non-moral issue, while concern for the interests of others is paradigmatically moral. Indeed, a central issue in ethical theory involves the proper balance to be struck between prudence and morality, between the pursuit of one's own good and the pursuit of the good of others. When deliberating over what action to take, should one weigh one's own interests more heavily than those of others? Or is it possible to accommodate both self-interest and regard for others, to show that we have self-regarding reasons for helping others? The twelve essays in this volume - written from a range of perspectives - address these questions and examine related issues.

This research provides a new reading of the Gideon, Abimelech and Jephthah narratives, and uncovers the ideology behind them. They aim to present the two parameters by which the Israelite leaders are examined, their loyalty to God and their altruistic character: A leader who prefers his own interest is doomed to fail.

Self-interest is an important human motive and this book explores its evolution in the United States and its consequences for politics, business, and personal relationships. In the postwar era American understandings of self-interest have moved away from Alexis de Tocqueville’s concept of “self-interest well-understood” – in which people recognize that their interests are served by the success of the community of which they are part – towards “individualism” – by which he meant narrow framing that often leads people to pursue their interests at the expense of the community. The book documents this evolution through qualitative and quantitative content analysis of presidential speeches, television sitcoms and popular music, before exploring its negative consequences for democracy.

Trust lies at the very heart of our relationships, our society, and our everyday lives. Kohn's essay consider its connections to a wider complex of factors, including equality, social capital, community, democracy, and health.

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A dramatic transformation has begun in the way scholars think about human nature. Political scientists, psychologists, economists, and evolutionary biologists are beginning to reject the view that human affairs are shaped almost exclusively by self-interest—a view that came to dominate social science in the last three decades. In Beyond Self-Interest, leading social scientists argue for a view of individuals behavior and social organization that takes into account the powerful motivations of duty, love, and malevolence. Economists who go beyond "economic man," psychologists who go beyond stimulus-response, evolutionary biologists who go beyond the "selfish gene," and political scientists who go beyond the quest for power come together in this provocative and important manifesto. The essays trace, from the ancient Greeks to the present, the use of self-interest to explain political life. They investigate the differences between self-interest and the motivations of duty and love, showing how these motivations affect behavior in "prisoners' dilemma" interactions. They generate evolutionary models that explain how altruistic motivations escape extinction. They suggest ways to model within one individual the separate motivations of public spirit and self-interest, investigate public spirit and self-interest, investigate public spirit in citizen and legislative behavior, and demonstrate that the view of democracy in existing Constitutional interpretations is not based on self-interest. They advance both human evil and mothering as alternatives to self-interest, this last in a penetrating feminist critique of the "contract" model of human interaction.