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• Capitalist Solutions: A Philosophy of American Moral Dilemmas by Andrew Bernstein

Ineluctably, sedulously, farrago, abstemious, exegetically. Shudder that I should increase my vocabulary while reading. It is a good condensation for Ayn Rand readers and non-readers alike. The freethinking rational mind is the fundamental means by which human beings create values.

The first five are Environmentalism, Islamic Totalitarianism woof! The final chapter of the book has subsections discussing The Right to Bear Arms, The War on Drugs Libertarians will love this one, waste yourself to death on drugs if you choose , Immigration, and Gay Marriage.

I find that books best speak for themselves. First, identify the enemy—second, specify the intended out come—third, use all necessary means to achieve it. The enemy today is: Islamic Totalitarianism.

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As in the war against Fascism, so in the current war: the defense of America and American lives requires the utter obliteration of Islamic Totalitarianism and of its principal engine, representative, and standard bearer--the Iranian regime. A man who speaks his mind AND backs it up with logic and reason.

Chilling reality. Even hardcore Libertarian Ron Paul will no doubt run scurrying from this one. Of course you must read all chapters completely to get his reasons and total argument. Think 'free to choose'. A private school cannot force customers to purchase it product, nor can it compel anyone to finance its existence, nor can it regulate or curtail the activities of its competitors.

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There are no exceptions. Read this book. If you value a book by the weight or number of pages rather than the conciseness of thought then it is moderately expensive. Liberal progressives Democrats , Conservatives, and Libertarians will all find something to love and something to hate in this book or at least disagree with. What will it be for you?

Jun 11, Ash Ryan rated it really liked it Shelves: economics , political , philosophy , objectivism , environmentalism , science , islam , capitalism , medicine , socialized. The weakest part of this book is the opening chapter summarizing the relevant principles of Objectivist philosophy. Bernstein's summary is pretty general and abstract, so it is not likely to convince anyone who is not already sympathetic to his views.

But he is aware of that, and that is not his purpose herefor a broader philosophical framework, and more in-depth arguments in support of it, he refers the reader to his own previous books The Capitalist Manifesto, Objectivism in One Lesson, The weakest part of this book is the opening chapter summarizing the relevant principles of Objectivist philosophy.

But he is aware of that, and that is not his purpose herefor a broader philosophical framework, and more in-depth arguments in support of it, he refers the reader to his own previous books The Capitalist Manifesto, Objectivism in One Lesson, and Capitalism Unbound , as well as those of Leonard Peikoff particularly Objectivism: The Philosophy of Ayn Rand and of course Ayn Rand herself such as Atlas Shrugged, The Virtue of Selfishness, and Capitalism: The Unknown Ideal. And indeed, one would probably do well to have read at least one of those other books before picking up this one.

Bernstein applies the relevant principles of Objectivism laid out in the first section to some of today's major political issues, is by and large excellent. There are chapters on environmentalism, Islamic totalitarianism, health care, abortion, and education, as well as a chapter dealing more briefly with several other issues, such as the war on drugs, immigration, and gay marriage. On most of these topics, he supplies a wealth of relevant data and shows how in every case political freedomi. This adds up to a powerful integration, which is the theme of the book: the superiority of free markets to state control over individual judgment.

Definitely worth reading. May 16, Brian Blum rated it really liked it Recommends it for: Libertarians, Capitalists, and those who argue with them. Part I is a brief but concise explanation of rational egoism aka "Objectivism" and a good lead-in to the author's viewpoints addressed in the topics in Part II of the book.

Of those multiple topics covered, Dr Bernstein an I agree on everything except how to deal with terrorism. He explains well the logical reasoning behind assertions I innately know to be true but perhaps hadn't been able to explain as well as he does. Dec 26, Kent rated it it was ok. Jan 08, Dwayne Roberts rated it really liked it. I wish that this book be read universally.

There are no discussion topics on this book yet. About Andrew Bernstein. Andrew Bernstein. Books by Andrew Bernstein. Trivia About Capitalist Soluti No trivia or quizzes yet. Let us assume that ethics and morality are interchangeable terms referring to the consideration of human values, of how we ought to behave towards one another, and of how we ought to live.

Hegel, reaching back to Ancient Greek philosophy, emphasised the irreducible sociality of freedom and the ideal of the ethical community. Marx showed no interest in discussing individual moral duty, but I would argue that a commitment to some form of ethical community is immanent in his analysis of the laws of capitalist production, which is replete with indignant condemnations of the suffering it inflicted on the working class. The totality of the harrowing descriptions of working-class life contained in the text and footnotes of Capital may provide the arsenal for a moral attack on capitalism, but Marx did not make such an attack, at least not directly.

However, I will argue that his political economy, and indeed his entire social theory, is imbued with an ethic developed in the period from his espousal of communism in to the first formulation of his theory of historical development in Marx operated from a conception of human essence as creative social activity, analysed the way in which it was alienated in the capitalist mode of production, and strove for the realisation of this essence in communist society. Much of the evidence to support this interpretation was not available to students of Marx for the half-century following his death in The Comments on James Mill and the Economic and Philosophic Manuscripts of , in which the alienation thesis is central, were first published in ; English translations were not published until and respectively.

The German Ideology was published for the first time in and in English translation in The Grundrisse was published in a limited edition in German in the Soviet Union in and in available form in East Germany in ; the first complete English edition was published only in Under these circumstances it is not surprising that the philosophy of human essence and its alienation, with its ethical connotations, remained hidden. Perry Anderson and J. This is still a very broad category, including theorists who resolutely avoided party political affiliation, such as the Frankfurt School and Jean-Paul Sartre, as well as those who managed to work with great difficulties within communist parties, such as Antonio Gramsci, Ernst Bloch and Henri Lefebvre.

The process of de-Stalinisation triggered by Khrushchev in provided an opening in some of the East European communist states for the development of humanist Marxism. In Erich Fromm brought together 35 contributions from all over the world, both Marxist and non-Marxist, in Socialist Humanism, which reflected the strength of the appeal of the humanist interpretation of Marx.

In Yugoslavia, the relative tolerance extended towards the Praxis Group was curtailed as their advocacy of wider democracy was seen as a threat by the League of Communists. It had been widely accepted in orthodox Marxism that human nature altered as material conditions changed, but now it was argued that Marx, as well as appreciating the historical modification of human nature, also conceived of human nature in general, i.

For Aristotle, man is essentially rational, and happiness, or eudaemonia, is the goal of rational individuals acting virtuously. It is the duty of the statesman to create the conditions in which eudaemonia can be realised. For Marx, our essence is our capacity for social creativity, and this can be realised only by overcoming the alienation inherent in private property, replacing it with a communist society in which all are free and equal. The emancipation of humanity was to be brought about through the agency of the revolutionary working class.

Similarly the question of ethics lives on because the class struggle has not produced the good society. The revolutionary class consciousness which Marx anticipated failed to emerge with the further development of capitalism. Exploitation and oppression persist, but few can see an available resolution. What sort of ethics is implied by ethical Marxism?

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It directs us to look beyond the approaches to moral philosophy personified by Hume and Kant which MacIntyre has criticised as the failed Enlightenment project of justifying morality. His vision is meaningful only if we assume an advanced form of radical democracy capable of respecting differences and producing agreements through transparent and popular procedures.

Radical democratic practices are the conditio sine qua non for human emancipation as envisaged by Marx. As such, ethical Marxism necessarily involves an unambiguous rejection of the anti-democratic practices carried out by the world communist movement since the Russian Revolution. Marxist movements everywhere were at the forefront of struggles to win full political democracy before the Russian Revolution, and the most popular title of their parties, Social Democracy, gave a clear indication that they aspired to extend democracy to the economic and social spheres.

The argument as to whether his humanist philosophy was discarded by or remained an implicit part of his theory of history and later his theory of exploitation is by now a very old one. Chapter 4 concentrates on the contributions of Marcuse and Fromm, whose work was derided by orthodox Marxist-Leninists on the grounds that they disregarded the idea of class struggle.

I will argue that they extended Marxian concepts in an original and searching way and helped to provide theoretical support for new forms of appositional consciousness. Although their contributions to political theory may be regarded as either tentative or utopian, they have the merit of reaching out to emerging emancipatory movements while retaining the Marxian commitment to a classless society free from alienation.

I will argue that their abandonment of the Marxian dialectic is done on very shaky grounds, and although their political conclusions are quite different, in neither case do we find a more insightful understanding of the potential for emancipation than that available in the ethical Marxist perspective.

In failing to look at the reproduction of people while analysing the reproduction of capital, Marx overlooks the specific place of women in the capitalist mode of production and inadvertently smuggles in a male-centred view of human emancipation. Particular attention will be paid to the arguments of British philosopher Teed Renton, who has sought to transcend the apparently unbridgeable divide between the anthropocentricism imputed to Marx and the ecocentrist standpoint of political ecology.

The conclusion will attempt three things. What implications does the ethical Marxist standpoint carry for emancipatory politics? In an era of capitalist triumphalism, does it make any sense to keep alive the vision of a global society free from exploitation and oppression? Walking upright, this distinguishes men from animals, and it cannot yet be done. It exists only as a wish, the wish to live without exploitation and masters Ernst Bloch.

What flows from this is a rhetoric denouncing the dehumanisation of the worker, and a commitment to communism as the struggle for the reconciliation of existence with essence. I take this to be the ethical foundation for his entire social theory. Despite the fact that he eschewed moral argument, his work is infused with a normative strain, and his goal of communist society envisions the realisation of human freedom as the flowering of human cooperative potential. This chapter will examine the origins and early development of this conception of human essence and will attempt to show how it became embedded in his theories of historical development and exploitation.

These responses present almost an ideal-type of a nineteenth-century classically-educated humanist, and in this section I will look at how this humanism was developed in his writings in the period Marx gave a succinct account of his intellectual development in the famous Preface to A Contribution to the Critique of Political Economy, in which he admits that his university studies in philosophy and history left him at a disadvantage when it came to tackling social issues in his first paid employment as editor of the Rheinische Zeitung in Using the collapse of the newspaper as an opportunity to try to remedy the deficiencies in his knowledge, he returned to the study of Hegel, whose philosophy he had first got to grips with some six years earlier.

Within two years, with the help of Engels, Marx had arrived at the overall theory of historical development which later became known as historical materialism. This issue will be addressed later in the chapter, but for now let us examine how Marx developed his philosophical conception of human essence and its alienation in the early works. By the end of, he had expressed his commitment to communism and even nominated the social class which would lead the way to human emancipation.

Marx famously complains that the philosophers have only interpreted the world in various ways, and calls for us to change it. At this point we need to clarify what Marx meant by the discourse of alienation which permeates his texts of the period.