to censure, repression, and marginalization not only duringthe three colonial centuries but also later, after the advent <strong>of</strong>republicanism. According to indigenist thinkers, the authentic“American expression” (to use the title <strong>of</strong> a book by José LezamaLima) resides in all the cultural manifestations—from the nativelanguages to the beliefs, rites, arts, and popular mores—thatresisted Western cultural oppression and endured to our days. Adistinguished historian <strong>of</strong> this vein, the Peruvian Luis E. Valcárcel,even affirmed that the churches, convents, and other monuments<strong>of</strong> colonial architecture should be burned since they representedthe “Anti-Peru.” <strong>The</strong>y were impostors, a negation <strong>of</strong> the pristineAmerican identity that could only be <strong>of</strong> exclusively indigenousroots. And one <strong>of</strong> Latin America’s most original novelists, JoséMaría Arguedas, narrated, in stories <strong>of</strong> great delicacy and vibrantmoral protest, the epic <strong>of</strong> the survival <strong>of</strong> the Quechua culturein the Andean world, despite the suffocating and distortionarypresence <strong>of</strong> the West.Hispanicism and indigenism produced excellent historicalessays and highly creative works <strong>of</strong> fiction, but, judged fromour current perspective, both doctrines seem equally sectarian,reductionist, and false. Neither is capable <strong>of</strong> fitting the expansivediversity <strong>of</strong> Latin America into its ideological straitjacket, andboth smack <strong>of</strong> racism. Who would dare claim in our day thatonly what is “Hispanic” or “Indian” legitimately represents LatinAmerica? Nevertheless, efforts to forge and isolate our distinct“cultural identity” continue today with a political and intellectualzeal deserving <strong>of</strong> worthier causes. Seeking to impose a culturalidentity on a people is equivalent to locking them in a prison anddenying them the most precious <strong>of</strong> liberties—that <strong>of</strong> choosingwhat, how, and who they want to be. Latin America has not onebut many cultural identities; no one <strong>of</strong> them can claim morelegitimacy or purity than the others.Of course, Latin America embodies the pre-Hispanic worldand its cultures, which, in Mexico, Guatemala, and the Andeancountries, still exert so much social force. But Latin America is alsoa vast swarm <strong>of</strong> Spanish and Portuguese speakers with a tradition<strong>of</strong> five centuries behind them whose presence and actions havebeen decisive in giving the continent its current features. And is119
not Latin America also something <strong>of</strong> Africa, which arrived on ourshores together with Europe? Has not the African presence indeliblymarked our skin, our music, our idiosyncrasies, our society?<strong>The</strong> cultural, ethnic, and social ingredients that make up LatinAmerica link us to almost all the regions and cultures <strong>of</strong> the world.We have so many cultural identities that it is like not having oneat all. This reality is, contrary to what nationalists believe, ourgreatest treasure. It is also an excellent credential that enables usto feel like full-fledged citizens in our globalized world.Local Voices, Global Reach<strong>The</strong> fear <strong>of</strong> Americanization <strong>of</strong> the planet is more ideologicalparanoia than reality. <strong>The</strong>re is no doubt, <strong>of</strong> course, that withglobalization, English has become the general language <strong>of</strong> ourtime, as was Latin in the Middle Ages. And it will continue itsascent, since it is an indispensable instrument for internationaltransactions and communication. But does this mean that Englishnecessarily develops at the expense <strong>of</strong> the other great languages?Absolutely not. In fact, the opposite is true. <strong>The</strong> vanishing <strong>of</strong>borders and an increasingly interdependent world have createdincentives for new generations to learn and assimilate to othercultures, not merely as a hobby but also out <strong>of</strong> necessity, sincethe ability to speak several languages and navigate comfortablyin different cultures has become crucial for pr<strong>of</strong>essional success.Consider the case <strong>of</strong> Spanish. Half a century ago, Spanish speakerswere an inward-looking community; we projected ourselves inonly very limited ways beyond our traditional linguistic confines.Today, Spanish is dynamic and thriving, gaining beachheads oreven vast landholdings on all five continents. <strong>The</strong> fact that thereare some twenty-five to thirty million Spanish speakers in theUnited States today explains why the two recent U.S. presidentialcandidates, Texas Governor George W. Bush and Vice PresidentAl Gore, campaigned not only in English but also in Spanish.How many millions <strong>of</strong> young men and women around theglobe have responded to the challenges <strong>of</strong> globalization by learningJapanese, German, Mandarin, Cantonese, Russian, or French?Fortunately, this tendency will only increase in the coming years.120
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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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strangers, but when we haggle for t
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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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