When Rights Are Wrong
By Donald Demarco, Crisis, April 30, 2021
There are few topics that are of greater importance than “rights.” At the same time, the topic of rights has been egregiously misunderstood and fraudulently represented. What are rights? Are they the exclusive domain of human beings? What is the basis of a right? How can rights be protected? Can there be rights without duties? These are certainly important questions, though their answers are often confusing and contradictory.
How, then, do Schulz and Raman justify the rights they claim to be rights? “These are rights,” they argue, “because the international community has recognized them to be integral to the common good, to a good society.
Here in Hawai‘i, peak mango season runs from May through September, and soon we’ll be dipping our chopsticks into tubs of crunchy mango that’s been pickling in tangy, sweet, mouth-puckering juice. (Our mouths are already watering.) Surprisingly, HONOLULU Magazine writes: “While we might think pickled mango is a uniquely Hawai‘i treat, it’s not. It is made in Australia, Thailand, Cambodia, Vietnam and no doubt other places where mangoes are thriving.” That hit a sour note. We thought the crack-seed-shop staple we grew up with originated here. However, the article continues to say, “What makes pickled mango special in Hawai‘i is the balance of vinegary tartness with the sweetness of sugar, the red food coloring used by some cooks, and perhaps, a little flavor kick from li hing mui, the five spice, sugar-and-salt-preserved plum.” Agreed. Would we trust a pickled mango without li hing mui? Probably not.
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Eugene McCarraher s
Enchantments of Mammon: How Capitalism Became the Religion of Modernity (Harvard University Press, 2019) presents capitalism as a mystical project, contra its claims to isolated rationality. “Sacrilizing Money” brings McCarraher into conversation with Dartmouth scholars Bethany Moreton (History), Devin Singh (Religion), and Russell Muirhead (Government) to explore different perspectives on the presence of intimacy, virtue, and mysticism in financial transactions, and the ramifications of a more expansive framework for money amidst upheaval in the capitalist and neoliberal regimes. Amy Schiller (Government, Society of Fellows, Dartmouth College) will moderate.
Link for the event
Dennis Novy, Christopher Meissner, David Jacks
We are used to distinguishing between the ‘first’ and ‘second’ globalisation, separated not only by two world wars but also by changes in technology and institutions, and hence by their basic economic logic. The first globalisation is typically described in terms of ‘classical’ trade models of comparative advantage, where countries trade to take advantage of their differences. By contrast, the second globalisation is largely described in terms of ‘new’ trade models based on monopolistic competition and firm heterogeneity. Here, similar countries trade because they are all populated by firms exploiting economies of scale and differences in productivity.