primitive magical-religious communities that live in caves, worshipthunder and beasts, and, due to their primitivism, are increasinglyvulnerable to exploitation and extermination. All other cultures,in particular those that have the right to be called modern andalive, have evolved to the point that they are but a remote reflection<strong>of</strong> what they were just two or three generations before. Thisevolution is easily apparent in countries like France, Spain, andEngland, where the changes over the last half century have beenso spectacular and pr<strong>of</strong>ound that a Marcel Proust, a FedericoGarcía Lorca, or a Virginia Woolf would hardly recognize todaythe societies in which they were born— the societies their workshelped so much to renew.<strong>The</strong> notion <strong>of</strong> “cultural identity” is dangerous. From a socialpoint <strong>of</strong> view, it represents merely a doubtful, artificial concept,but from a political perspective it threatens humanity’s most preciousachievement: freedom. I do not deny that people who speakthe same language, were born and live in the same territory, facethe same problems, and practice the same religions and customshave common characteristics. But that collective denominatorcan never fully define each one <strong>of</strong> them, and it only abolishesor relegates to a disdainful secondary plane the sum <strong>of</strong> uniqueattributes and traits that differentiates one member <strong>of</strong> the groupfrom the others. <strong>The</strong> concept <strong>of</strong> identity, when not employedon an exclusively individual scale, is inherently reductionist anddehumanizing, a collectivist and ideological abstraction <strong>of</strong> allthat is original and creative in the human being, <strong>of</strong> all that hasnot been imposed by inheritance, geography, or social pressure.Rather, true identity springs from the capacity <strong>of</strong> human beingsto resist these influences and counter them with free acts <strong>of</strong> theirown invention.<strong>The</strong> notion <strong>of</strong> “collective identity” is an ideological fictionand the foundation <strong>of</strong> nationalism. For many ethnologists andanthropologists, collective identity does not represent the trutheven among the most archaic communities. Common practicesand customs may be crucial to the defense <strong>of</strong> a group, but themargin <strong>of</strong> initiative and creativity among its members to emancipatethemselves from the group is invariably large, and individualdifferences prevail over collective traits when individuals are117
examined on their own terms, and not as mere peripheral elements<strong>of</strong> collectivity. Globalization extends radically to all citizens <strong>of</strong>this planet the possibility to construct their individual culturalidentities through voluntary action, according to their preferencesand intimate motivations. Now, citizens are not always obligated,as in the past and in many places in the present, to respect anidentity that traps them in a concentration camp from which thereis no escape—the identity that is imposed on them through thelanguage, nation, church, and customs <strong>of</strong> the place where theywere born. In this sense, globalization must be welcomed becauseit notably expands the horizons <strong>of</strong> individual liberty.One Continent’s Two HistoriesPerhaps Latin America is the best example <strong>of</strong> the artifice andabsurdity <strong>of</strong> trying to establish collective identities. What mightbe Latin America’s cultural identity? What would be included ina coherent collection <strong>of</strong> beliefs, customs, traditions, practices, andmythologies that endows this region with a singular personality,unique and nontransferable? Our history has been forged inintellectual polemics—some ferocious— seeking to answer thisquestion. <strong>The</strong> most celebrated was the one that, beginning in theearly twentieth century, pitted Hispanists against indigenists andreverberated across the continent.For Hispanists like José de la Riva Agüero, Victor AndrésBelaúnde, and Francisco García Calderón—Latin America wasborn when, thanks to the Discovery and the Conquest, itjoined with the Spanish and Portuguese languages and, adoptingChristianity, came to form part <strong>of</strong> Western civilization. Hispanistsdid not belittle pre-Hispanic cultures, but considered that theseconstituted but a layer—and not the primary one—<strong>of</strong> the socialand historical reality that only completed its nature and personalitythanks to the vivifying influence <strong>of</strong> the West.Indigenists, on the other hand, rejected with moral indignationthe alleged benefits that Europeans brought to LatinAmerica. For them, our identity finds its roots and its soul inpre-Hispanic cultures and civilizations, whose development andmodernization were brutally stunted by violence and subjected118
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The Morality of CapitalismWhat Your
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ContentsIntroduction: The Morality
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Introduction: The Morality of Capit
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China, Morocco, the United States,
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in a friendly sense.” 9 The word
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Marx saw the “bourgeoisie” as i
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usinesses rising and falling more r
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and one an economist, and an interv
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Section IThe Virtues ofEntrepreneur
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is why I was mentioning the sophomo
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our society are motivated by purpos
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promote microfinance in poor countr
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ownership of wealth, was highly str
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in the world for a couple of hundre
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without a strong business sector th
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lightning rod and Watt’s steam en
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Competition and CooperationBy David
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advocates of “back to nature”
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that the associations within civil
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For-Profit Medicine and the Compass
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Profit and CompassionThat’s too s
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The Paradox of MoralityBy Mao Yushi
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after assessing the situation, sett
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efrigerators and color TVs, are onl
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epair trade are crowded out by the
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person, followed the principle of e
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if in return for A taking the bigge
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The Moral Logic of Equality and Ine
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equality in exchange is economicall
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eliminate or to establish inequalit
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earned by the poorest 10% of the po
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Adam Smith and the Myth of GreedBy
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them to lobby the state to create c
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- Page 134 and 135: Index of Proper Names(Chinese names
- Page 139 and 140: The Pierre F. and Enid Goodrich Fou
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