1
INTRODUCTION
Economics and Ethics are fundamental to human wellbeing. They are inter related that one cannot discus without the other. Economics deals with the theory and management of economies. If you have good ethics, you will have good economics. In the contemporary, world, this is to be questioned and in growing economic system, there are scandal of inequalities, corruption, new forms of poverty and exploitations. Human rights are often violated. Multinationals pose threats to local industries and initiatives, international aid is used irresponsibly for selfish motives of the law makers.
The economic system was changed in 19th century. The acceleration of economic production has changed human life and activities in the society. Due to rapid change of industrialization, a large number of agriculture labourers moved to industrial jobs in the cities. Thus, these people got the low wages. As a result, communalism came to existence to respond to the need of labourers. In the Bible, in Old Testament, the possession of material goods are seen as a blessing from God and everything belongs to God. The Lord brought them out of slavery in Egypt and gave them the land of milk and honey. The economic wealth that each one possesses it is a blessing from God. It should be shared with the poor.
In the New Testament, Jesus presented the economic value not pacifically but He asked the rich to leave everything and follow. In the other example could be the charity that Jesus proposes to the people. The followers of Jesus followed the method of Charity for an example St. Paul gets form rich and shares to the poor.
The church is very appreciative of the positive elements present in capitalist economy. There is a relationship between economics and morality. The human person and the whole society are to be respected and promoted. The production of goods and services contribute to the growth of all the peoples.
The strike, which means the collective and determined refusal on the part of workers to continue rendering their services. The workers have the power to form an association of workers. The body needs rest and creates space for reflection studying.
2
Workers have the every right to get the facilities that the company provides for the workers as the norm. This could be refused in most of the countries in the companies. The capitalist suck the blood of workers and they live wealthily.
Here I proceed to present some of the ideas that are related to the economic and ethics based on the Christian theology. The first chapter deals with the social responsibility, and gives more detail about the globalization and politics, social justice and wealth. In the second chapter, I am going to give the situation of Indian economic system and the development in economics that which affects the people of our country. In the third chapter, speaks of revelation and tradition of material prosperity, which is based on the Biblical source idea in the New Testament and the Old Testament. In the fourth chapter, I give the major issues related to work and economy.
3
CHAPTER 1
SOCIAL RESPONSIBILITY
Political revolution was not to make the modern world that was for the supply of mass markets. Individualism and industrialization led to the Marxist reaction and its effects that we are suffering down to today. John Locke said, human being had an inalienable right to life, liberty and property and society’s only duty was to provide the conditions in which he could secure and advance himself, in all three. Human beings social needs are often in conflict with Human beings personal needs even when all Human being start equal we all equally intelligent educated forcefully imaginative blessed by good fortune and sound in body and mind, which of course they are not.1
Precisely what areas of the economy or industry are better under public control is a matter for decision according to the time and place. It is possible that in the initial stages of development for example, national control and ownership was needed to dominate in the economy. But the lesson of history is that unless ownership and controls devolve dries up. The church’s teaching agrees with this experience. Socially responsible private ownership in a mixed economy is the best bulwark of the other human freedoms.2
1.1 The New Geographical Dimension of Globalization
There is no control over the global economic system nowadays but before the pre -modern -era fixed and controlled it. Every economic choice changes the global economic system. The economic situation like rich and poor, the powerful and the vulnerable co-exist without any major mishap. This kind of economic activity does not by the political authority. There is confusion in pluralistic cast of our present world. The church has no business getting struck in the mire. Consumers motivated to purchase their own choices and purchase choice that would directly or indirectly
1 Rodger Charles, Christian Renewal in a Changing World, trans. M. Lucidia Haring (New York: Image books, 1968), 78.
2 Charles, Christian Renewal in a Changing World, 135.
4
contribute to social betterment. The pyramid is economic responsibility followed by legal responsibility, which begins with a broad base and tappers to the top, do not begin at the top and expand at the base.3
For India globalization is pursued as a solution to high levels of debt, inflation and unemployment. Trade barriers are relaxed. Competitions and privatization are fostered, investment from abroad is welcomed, in order to offset a current account deficit to pay for needed imports and promote exports, to improve the infrastructure and obtain modern technology for industrial and agricultural progress.4
1.2 The Changed Concept of Wealth
The concept of wealth, changed in the global economy. The economy, which referred to the field, livestock, buildings. etc. The money played vital role as a cash or cheque. Wealth transformed into the hands of a few without political and social control. The main aim of accumulation of money is to maximize profit. It has contradicted by its own limit. The industrial era reflected the bifurcation between religion and workplace. Businessmen had been influential in the ancient world and in the medieval city states. Yet their activities had not revolutionized the whole of national social, political and economic life, produced a new culture, a new way of life. Society politics the social order had to adapt according to the needs of this new power.5
The industrial revolution developed there was an increase, overall in the material standard of living. People earned more and what they earned could buy in real terms than before. They earned represented a fair share of the national wealth, and whether respire the overall increase in the standard of living large groups were still treaded too harshly in the inevitable period of change. Employed, unemployed and not say anything about the overall demands of social justice.6
3 Sahayadas Fernando, Christian Social Ethics (Class notes, Kavarapettai: Don Bosco Theological Centre, 2014), 40.
4 Fernando, Christian Social Ethics, 41.
5 Fernando, Christian Social Ethics, 40.
6 Charles, Christian Renewal in a Changing World, 135.
5
1.3 The Prevalence of Economic Power over the Political Power
People are an illusion for the political authority. It is controlled by the economic lobby both and national and international. It depends on the state power to co-ordinate economic activities for the common good of citizens but it has its own limitations. The state has a positive duty to perform in securing the right of each and all of its citizens the common good. The concern of Rerum Novarum was simply to state how political authority must be used for the common good irrespective of what form of government exercised it.7
1.4 International Social Injustice
The rich nations are in duty bound to help the poor. It is a social responsibility of private ownership that nations as well as individuals must have. On the question of population and its possible control ends do not justify means here anymore than elsewhere. The Christian must approach this problem through the context of the demands for international social justice and his understanding of the nature of people and of their place in God’s world. Until the people and the nations who express concern with over population are doing all in their power to overcome the problems of international social injustice, they are not to be given credence. The problem of population can be found in the positive advocacy of means which underestimate Human beings moral responsibility before God or his ability to live according to their full dignity.8
The quest for an international economic development there is a duty of human solidarity. This demands concerted, organized action and the readiness of the richer to sacrifice for the international common good. There is a duty to international social justice, of equity in trade relations of avoiding the evils of racialism and nationalism. There is a duty also of universal charts on serving that in all their transactions there is a proper respect an understanding between peoples.9
7 Charles, Christian Renewal in a Changing World, 109.
8 Charles, Christian Renewal in a Changing World, 136.
9 Charles, Christian Renewal in a Changing World, 137.
6
CHAPTER 2
THE INDIAN ECONOMIC SYSTEM
The well-being or the ill-being of many societies is judged on the basis of its economic stability and its sustained growth that would benefit the citizens as whole. The Indian economic system is the combination of both the public and private sector known as the mixed economic system. It is neither capitalistic nor socialistic pattern of economy. As Indian economy has evolved its main concerns were building national enterprise, national self-interests and the nation building. India since 1991, new economic policies that put down the interests and rights of the citizens of India. The rapid industrialization a large number of agricultural labourers moved to industrial jobs in the cities. People were ready for low wage jobs, and their misery was exploited by the emerging capitalists.10
2.1 The Meaning of Globalization of Indian Economy
The globalization of Indian economy has four parameters. The first is the reduction of trade barriers and permits free flow of goods across national frontiers. The second is the free flow of capital should take place among nation state. The third is the permitting the free flow of technology and finally allowing free movement of labor from one country to the other. The components of globalization are unhindered trade flow, capital flow and the free flowing of technology. As a result globalization will lead to cut-throat foreign competition which will weaken the political, social and economic independence. It will affect the social order of the country. The devaluation of money will reduce the statues of India in the World Market.11
10 Fernando, Christian Social Ethics, 37.
11 Fernando, Christian Social Ethics, 41.
7
2.2 The Present Scenario
Economics as a science has no separate source of normatively apart from ethics. The corporate social responsibility has taken by the multinational companies to make more profit. In this case people are not cared for peoples land is taken for the industries and other productive activities. The companies undertake the welfare activities to camouflage the societal ham and environmental damage caused by their business. Gandhi the father of the nation expressed by stating, “Formerly men were made slaves under physical compulsion. Now they are enslaved by temptation of money and of the luxuries that money can buy”. This is true in the case of globalization as it affects every aspects of political, social and economic sector of Indian continent.12
2.3 The Dominance of the World Market
The world market has emerged as the dominant economic force. The development of all developing countries especially India has to be necessarily related to the world market, which in turn is virtually controlled by the market of the industrialized countries. Market forces determine the production needs and patterns for India. They seldom take into consideration the basic needs of local people. The production of goods for export or for the conspicuous consumption of the rich is glaring phenomenon. The small entrepreneurs have very little chance of survival in this system. The multinationals and other monopoly institutions with the help of the elite control development. The foreign debts of the Third World further contribute to control the development process in these countries. Terms and conditions on the loans imposed on them make it virtually impossible for them to develop on their own terms. The unfettered growth of the multinationals and the emphasis on foreign trade are not conducive to a pattern of development that is oriented to the basic needs of people.13
12 Joe Nanhikkara, Ethical Interface: Literature, Economics, Politics, and Religion (Bangalore: Dharmaram Publications, 2014), 159-161.
13 Fernando, Christian Social Ethics, 41-42.
8
2.4 The Single Economy and a Consumerist Society
The decisions are presented as free trade or free market. In reality it is freedom of unequals geared to the profit of a few as the liberalization policy includes free trade, free flow of capital and labour. Thus the free market in the rich countries demand is based on structural inequalities with enormous economic power concentrated in this hands, those few having access to capital can destabilize a whole country or economy. In a free market over consumption by a few and the impoverishment of many is integral to the present economic order as it is basic to a colonial economy which is imposed on the whole world and India is not an exception to this badly possible alternative.14
2.5 Economic Development
Economic development implies changes in technological and institutional organization of production as well as in distributive pattern of income. The process of development involves changes in the composition of output as well as shift in the allocation of productive resources so as to ensure social justice.15
Economic development is influenced by both economic and non-economic factors. Among the economic factors which determine the development process in country like India, the most prominent ones are the available capital stock and the rate of its accumulation, capital-output ratio in various sectors, agricultural surplus, conditions in foreign trade and economic system. In addition, some non-economic factors such as size and quality of human resources, political freedom, social organization, technical know-how and general education, absence of corruption and above all, will to develop on the part of the people play an important role in determining the pace and direction of development and also the role and the mobilization of resources in development.16
14 Nanhikkara, Ethical Interface, 188-190.
15 Charles, Christian Renewal in a Changing World, 110.
16 Charles, Christian Renewal in a Changing World, 111-113.
9
CHAPTER 3
REVELATION AND TRADITION OF MATERIAL PROSPERITY
3.1 The Old Testament
Old Testament presents two principle of thought in the Hebrew regard to the material welfare. The possession of material goods is seen as a blessing from God. It is the source of blessing which is belonging to God. The Lord is brought them from the land of Egypt and gave them the land of milk and honey. As individuals and groups have to remember that every economic and political success is from God. If we forget God and it leads to the misery in every aspect of life. The economic prosperity is not hindrance to the religious value and faith. God vehemently condemns every abuse of economic goods. In particular way the exploitation of the poor, orphan, stranger in the land is unequivocally condemned.17 It is seen the prophetic traditions that concern of the poor against the exploitation of the rich. It should not lead to self-sufficiency and forgetfulness of the poor. The poverty is not caused by fate but by the unjust behavior of others. The material goods are a gift from God. They must be administered properly and must be shared with those who do to have them.18
3.2 The New Testament
3.2.1 Jesus Perception of Economic Goods
There is no systematic presentation of preaching about the economics goods by Jesus. Jesus has the positive attitude with material goods. But further think of radical choices between God and wealth. Teaching of Jesus choices between God and wealth. He warns against the wealth that can crate false securities against trusting in God. The gospel of Luke deals with economic dimension of life more than anybody else. He reminds the accumulation of wealth.19
17 Fernando, Christian Social Ethics, 42.
18 Charles, Christian Renewal in a Changing World, 33-34.
19 Fernando, Christian Social Ethics, 43.
10
3.2.2 The Early Christian Community
The early Christian community used the wealth in common. They shared the wealth that they had for them in common. Here St. Paul was also affirmed that they collected from the rich Christians that they shared with poor. He is also speaking wealth when accumulation of wealth it leads to the evil. They go away form Christian faith.20
3.2.3 The Patristic Era
The theologians speak about the patristic fathers of the Church and about the material wealth. The material world was created by God and shared the resources by all. But really what happens is that there are rich and poor in the society. There is no equality in the society. If they own improper material wealth which is immoral such things contradicts the idea of creator. The poor are the right to take the wealth from the rich if it is necessary for them because the rich that they have that is belong to the poor. The church fathers insist more on the need for conversion and transformation of the conscience of believers the on the need to change the social and political structures of their day. The rich share the wealth to the poor through the charitable work but it is not the justice to them for the poor.21
3.2.4 The Monastic Community
The monastic community wanted to renounce the possessions but it was difficult for them to live in the world. The community became well organized with regard to economic life. The possessed the land and started cultivating, they made profit out of that. They physical work was included in their day to day activities with a spiritual motivation even though the survival and profit factors were not totally abandoned. The monasteries were the reliable place for the poor to receive help at any time. 22
20 Fernando, Christian Social Ethics, 44.
21 Fernando, Christian Social Ethics, 44.
22 Fernando, Christian Social Ethics, 45.
11
CHAPTER 4
MAJOR ISSUES RELATED TO WORK AND ECONOMY
4.1 Morality of Economy
The human person is the source and the centre of all economic and social life. The dignities of the person are to be respected but in the most of the cases in many countries have been confronted with economic hardship from privatization resulting in loss of guaranteed employment. Many young people do not see how they can find a secure and worthwhile future, as individuals and as communities. It is because of the extension of markets to the global corporation’s breaks up the domestic economy and gradually destroys it. An absolutely free movement of money and goods without any restrictions gradually results in the takeover of land and state property by international capital. The economic activity becomes a sector wherein the production of goods and services contribute the growth of each person and of all peoples. The entire economy could be at the service of the human freedom. The free and market economy must function within certain social and moral parameters.23
4.2 The Right to Strike
The right to strike is one of the victories for the workers. It is the collective and concerted refusal on the part of workers to continue rendering their service. The main purpose is to improve the working conditions and social status. It has the condition to strike, to obtain the benefits for workers, last resort when the dialogue and other means failure of peaceful procedures, no violence, and the protest make known to public, the information about the protest time, place. The strike must be in conformity with justice, peace, and the common good. The Christian has to join leagues and alliances which are neutral in their philosophy of life.24
23 Fernando, Christian Social Ethics, 46.
24 Bernard Haring, Christian Renewal in a Changing World (New York: Mage Books, 1968), 326-327.
12
4.3 The Right to form Association of Workers
Workers have the right to form an association to defend the vital interests of workers. The workers manifest the solidarity that exists among labourers. It has gone through difficult process. The functions of the trade unions: the trade unions are primarily defenders of social justice in favour of workers. Their struggle for justice and is not the fight against the employers. Trade unions are social associations, which are not belonging to any other political parties. It has the duty to control unhealthy developments in economy. They have collaboration with other social organs in the society for the universal good.25
4.4 The Right to Rest from Work
Rest is needed from the work in the consumerist world otherwise, it is very difficult for them to work. Workers become slaves to the economic activity. However, they have to have the free time to study, listen, and space for reflection. It enables them to aware of oneself. Rest is necessary for socializing with others, family, recreation, cultural formation. In the other factor of dimension is to dedicate the day to God.26
25 Fernando, Christian Social Ethics, 48.
26 Fernando, Christian Social Ethics, 48.
13
CONCLUSION
The social responsibility means the equality of sharing everything where the human beings are respected and dignified. The society protects and respects the individual freedom. It is also speaking about the social justice and the common good. Social responsibility regulates the Human beings interpersonal relationships in social domains, such as the family, socio-economic institutions, national and international affairs, as well as in every political, cultural, and social endeavor. There is no control over the global economic system nowadays because every economic choice changes the global economy. The economic situations like the rich and the poor, the powerful and the vulnerable co-exist. Wealth transformed into the hands of few without control of political and social control. The poor become poorer and rich become richer. The rich are not ready to share their wealth with poor in the form of charity. Christians are called to share their wealth to the poor.
In Indian situation of economy where the multinational companies operates everything, Indian economic system is the combination of both the public and private sector known as the mixed economic system. The new economic policies that put down the interests and rights of the citizens of India. The individual and group has to remember that every economic and political success from God. If we forget God and it leads to the misery in every aspect of life. The economic prosperity is not hindrance to the religious value and faith. God vehemently condemns every abuse of economic goods. Jesus warns against the wealth that can crate false securities against trusting in God but he speaks of positive attitude regarding material goods. The early Christian community shared the material wealth to the poor and needy.
The economic brings the production of goods and services contribute the growth of each person and of all peoples. The right to strike is one of the victories for the workers. It is the collective and concerted refusal on the part of workers to continue rendering their service. The main purpose is to improve the working conditions and social status. Political vision and an economic ideology would very aptly put it that the existing social order will have to be put an end to, with all its greed, self interest, inhumanity, injustice, exploitation and inequalities.
14
BIBLIOGRAPHY
BOOKS
Charles, Rodger. Christian Ethics and the Problems of Society. Kent: The Mullan Press, 1974.
Haring, Bernard. Christian Renewal in a Changing World. Translated by Haring M. Lucidia. New York: Image books, 1968.
Nandhikkara, Jose. Ethical Interface: Literature, Economics, Politics, and Religion. Bangalore: Dharmaram Publications, 2014.
UNPUBLISHED MATERIAL
Fernando, Sahayadas. Christian Social Ethics. Class Notes. Kavarapettai: Don Bosco Theological Centre, 2014.
INTRODUCTION
Economics and Ethics are fundamental to human wellbeing. They are inter related that one cannot discus without the other. Economics deals with the theory and management of economies. If you have good ethics, you will have good economics. In the contemporary, world, this is to be questioned and in growing economic system, there are scandal of inequalities, corruption, new forms of poverty and exploitations. Human rights are often violated. Multinationals pose threats to local industries and initiatives, international aid is used irresponsibly for selfish motives of the law makers.
The economic system was changed in 19th century. The acceleration of economic production has changed human life and activities in the society. Due to rapid change of industrialization, a large number of agriculture labourers moved to industrial jobs in the cities. Thus, these people got the low wages. As a result, communalism came to existence to respond to the need of labourers. In the Bible, in Old Testament, the possession of material goods are seen as a blessing from God and everything belongs to God. The Lord brought them out of slavery in Egypt and gave them the land of milk and honey. The economic wealth that each one possesses it is a blessing from God. It should be shared with the poor.
In the New Testament, Jesus presented the economic value not pacifically but He asked the rich to leave everything and follow. In the other example could be the charity that Jesus proposes to the people. The followers of Jesus followed the method of Charity for an example St. Paul gets form rich and shares to the poor.
The church is very appreciative of the positive elements present in capitalist economy. There is a relationship between economics and morality. The human person and the whole society are to be respected and promoted. The production of goods and services contribute to the growth of all the peoples.
The strike, which means the collective and determined refusal on the part of workers to continue rendering their services. The workers have the power to form an association of workers. The body needs rest and creates space for reflection studying.
2
Workers have the every right to get the facilities that the company provides for the workers as the norm. This could be refused in most of the countries in the companies. The capitalist suck the blood of workers and they live wealthily.
Here I proceed to present some of the ideas that are related to the economic and ethics based on the Christian theology. The first chapter deals with the social responsibility, and gives more detail about the globalization and politics, social justice and wealth. In the second chapter, I am going to give the situation of Indian economic system and the development in economics that which affects the people of our country. In the third chapter, speaks of revelation and tradition of material prosperity, which is based on the Biblical source idea in the New Testament and the Old Testament. In the fourth chapter, I give the major issues related to work and economy.
3
CHAPTER 1
SOCIAL RESPONSIBILITY
Political revolution was not to make the modern world that was for the supply of mass markets. Individualism and industrialization led to the Marxist reaction and its effects that we are suffering down to today. John Locke said, human being had an inalienable right to life, liberty and property and society’s only duty was to provide the conditions in which he could secure and advance himself, in all three. Human beings social needs are often in conflict with Human beings personal needs even when all Human being start equal we all equally intelligent educated forcefully imaginative blessed by good fortune and sound in body and mind, which of course they are not.1
Precisely what areas of the economy or industry are better under public control is a matter for decision according to the time and place. It is possible that in the initial stages of development for example, national control and ownership was needed to dominate in the economy. But the lesson of history is that unless ownership and controls devolve dries up. The church’s teaching agrees with this experience. Socially responsible private ownership in a mixed economy is the best bulwark of the other human freedoms.2
1.1 The New Geographical Dimension of Globalization
There is no control over the global economic system nowadays but before the pre -modern -era fixed and controlled it. Every economic choice changes the global economic system. The economic situation like rich and poor, the powerful and the vulnerable co-exist without any major mishap. This kind of economic activity does not by the political authority. There is confusion in pluralistic cast of our present world. The church has no business getting struck in the mire. Consumers motivated to purchase their own choices and purchase choice that would directly or indirectly
1 Rodger Charles, Christian Renewal in a Changing World, trans. M. Lucidia Haring (New York: Image books, 1968), 78.
2 Charles, Christian Renewal in a Changing World, 135.
4
contribute to social betterment. The pyramid is economic responsibility followed by legal responsibility, which begins with a broad base and tappers to the top, do not begin at the top and expand at the base.3
For India globalization is pursued as a solution to high levels of debt, inflation and unemployment. Trade barriers are relaxed. Competitions and privatization are fostered, investment from abroad is welcomed, in order to offset a current account deficit to pay for needed imports and promote exports, to improve the infrastructure and obtain modern technology for industrial and agricultural progress.4
1.2 The Changed Concept of Wealth
The concept of wealth, changed in the global economy. The economy, which referred to the field, livestock, buildings. etc. The money played vital role as a cash or cheque. Wealth transformed into the hands of a few without political and social control. The main aim of accumulation of money is to maximize profit. It has contradicted by its own limit. The industrial era reflected the bifurcation between religion and workplace. Businessmen had been influential in the ancient world and in the medieval city states. Yet their activities had not revolutionized the whole of national social, political and economic life, produced a new culture, a new way of life. Society politics the social order had to adapt according to the needs of this new power.5
The industrial revolution developed there was an increase, overall in the material standard of living. People earned more and what they earned could buy in real terms than before. They earned represented a fair share of the national wealth, and whether respire the overall increase in the standard of living large groups were still treaded too harshly in the inevitable period of change. Employed, unemployed and not say anything about the overall demands of social justice.6
3 Sahayadas Fernando, Christian Social Ethics (Class notes, Kavarapettai: Don Bosco Theological Centre, 2014), 40.
4 Fernando, Christian Social Ethics, 41.
5 Fernando, Christian Social Ethics, 40.
6 Charles, Christian Renewal in a Changing World, 135.
5
1.3 The Prevalence of Economic Power over the Political Power
People are an illusion for the political authority. It is controlled by the economic lobby both and national and international. It depends on the state power to co-ordinate economic activities for the common good of citizens but it has its own limitations. The state has a positive duty to perform in securing the right of each and all of its citizens the common good. The concern of Rerum Novarum was simply to state how political authority must be used for the common good irrespective of what form of government exercised it.7
1.4 International Social Injustice
The rich nations are in duty bound to help the poor. It is a social responsibility of private ownership that nations as well as individuals must have. On the question of population and its possible control ends do not justify means here anymore than elsewhere. The Christian must approach this problem through the context of the demands for international social justice and his understanding of the nature of people and of their place in God’s world. Until the people and the nations who express concern with over population are doing all in their power to overcome the problems of international social injustice, they are not to be given credence. The problem of population can be found in the positive advocacy of means which underestimate Human beings moral responsibility before God or his ability to live according to their full dignity.8
The quest for an international economic development there is a duty of human solidarity. This demands concerted, organized action and the readiness of the richer to sacrifice for the international common good. There is a duty to international social justice, of equity in trade relations of avoiding the evils of racialism and nationalism. There is a duty also of universal charts on serving that in all their transactions there is a proper respect an understanding between peoples.9
7 Charles, Christian Renewal in a Changing World, 109.
8 Charles, Christian Renewal in a Changing World, 136.
9 Charles, Christian Renewal in a Changing World, 137.
6
CHAPTER 2
THE INDIAN ECONOMIC SYSTEM
The well-being or the ill-being of many societies is judged on the basis of its economic stability and its sustained growth that would benefit the citizens as whole. The Indian economic system is the combination of both the public and private sector known as the mixed economic system. It is neither capitalistic nor socialistic pattern of economy. As Indian economy has evolved its main concerns were building national enterprise, national self-interests and the nation building. India since 1991, new economic policies that put down the interests and rights of the citizens of India. The rapid industrialization a large number of agricultural labourers moved to industrial jobs in the cities. People were ready for low wage jobs, and their misery was exploited by the emerging capitalists.10
2.1 The Meaning of Globalization of Indian Economy
The globalization of Indian economy has four parameters. The first is the reduction of trade barriers and permits free flow of goods across national frontiers. The second is the free flow of capital should take place among nation state. The third is the permitting the free flow of technology and finally allowing free movement of labor from one country to the other. The components of globalization are unhindered trade flow, capital flow and the free flowing of technology. As a result globalization will lead to cut-throat foreign competition which will weaken the political, social and economic independence. It will affect the social order of the country. The devaluation of money will reduce the statues of India in the World Market.11
10 Fernando, Christian Social Ethics, 37.
11 Fernando, Christian Social Ethics, 41.
7
2.2 The Present Scenario
Economics as a science has no separate source of normatively apart from ethics. The corporate social responsibility has taken by the multinational companies to make more profit. In this case people are not cared for peoples land is taken for the industries and other productive activities. The companies undertake the welfare activities to camouflage the societal ham and environmental damage caused by their business. Gandhi the father of the nation expressed by stating, “Formerly men were made slaves under physical compulsion. Now they are enslaved by temptation of money and of the luxuries that money can buy”. This is true in the case of globalization as it affects every aspects of political, social and economic sector of Indian continent.12
2.3 The Dominance of the World Market
The world market has emerged as the dominant economic force. The development of all developing countries especially India has to be necessarily related to the world market, which in turn is virtually controlled by the market of the industrialized countries. Market forces determine the production needs and patterns for India. They seldom take into consideration the basic needs of local people. The production of goods for export or for the conspicuous consumption of the rich is glaring phenomenon. The small entrepreneurs have very little chance of survival in this system. The multinationals and other monopoly institutions with the help of the elite control development. The foreign debts of the Third World further contribute to control the development process in these countries. Terms and conditions on the loans imposed on them make it virtually impossible for them to develop on their own terms. The unfettered growth of the multinationals and the emphasis on foreign trade are not conducive to a pattern of development that is oriented to the basic needs of people.13
12 Joe Nanhikkara, Ethical Interface: Literature, Economics, Politics, and Religion (Bangalore: Dharmaram Publications, 2014), 159-161.
13 Fernando, Christian Social Ethics, 41-42.
8
2.4 The Single Economy and a Consumerist Society
The decisions are presented as free trade or free market. In reality it is freedom of unequals geared to the profit of a few as the liberalization policy includes free trade, free flow of capital and labour. Thus the free market in the rich countries demand is based on structural inequalities with enormous economic power concentrated in this hands, those few having access to capital can destabilize a whole country or economy. In a free market over consumption by a few and the impoverishment of many is integral to the present economic order as it is basic to a colonial economy which is imposed on the whole world and India is not an exception to this badly possible alternative.14
2.5 Economic Development
Economic development implies changes in technological and institutional organization of production as well as in distributive pattern of income. The process of development involves changes in the composition of output as well as shift in the allocation of productive resources so as to ensure social justice.15
Economic development is influenced by both economic and non-economic factors. Among the economic factors which determine the development process in country like India, the most prominent ones are the available capital stock and the rate of its accumulation, capital-output ratio in various sectors, agricultural surplus, conditions in foreign trade and economic system. In addition, some non-economic factors such as size and quality of human resources, political freedom, social organization, technical know-how and general education, absence of corruption and above all, will to develop on the part of the people play an important role in determining the pace and direction of development and also the role and the mobilization of resources in development.16
14 Nanhikkara, Ethical Interface, 188-190.
15 Charles, Christian Renewal in a Changing World, 110.
16 Charles, Christian Renewal in a Changing World, 111-113.
9
CHAPTER 3
REVELATION AND TRADITION OF MATERIAL PROSPERITY
3.1 The Old Testament
Old Testament presents two principle of thought in the Hebrew regard to the material welfare. The possession of material goods is seen as a blessing from God. It is the source of blessing which is belonging to God. The Lord is brought them from the land of Egypt and gave them the land of milk and honey. As individuals and groups have to remember that every economic and political success is from God. If we forget God and it leads to the misery in every aspect of life. The economic prosperity is not hindrance to the religious value and faith. God vehemently condemns every abuse of economic goods. In particular way the exploitation of the poor, orphan, stranger in the land is unequivocally condemned.17 It is seen the prophetic traditions that concern of the poor against the exploitation of the rich. It should not lead to self-sufficiency and forgetfulness of the poor. The poverty is not caused by fate but by the unjust behavior of others. The material goods are a gift from God. They must be administered properly and must be shared with those who do to have them.18
3.2 The New Testament
3.2.1 Jesus Perception of Economic Goods
There is no systematic presentation of preaching about the economics goods by Jesus. Jesus has the positive attitude with material goods. But further think of radical choices between God and wealth. Teaching of Jesus choices between God and wealth. He warns against the wealth that can crate false securities against trusting in God. The gospel of Luke deals with economic dimension of life more than anybody else. He reminds the accumulation of wealth.19
17 Fernando, Christian Social Ethics, 42.
18 Charles, Christian Renewal in a Changing World, 33-34.
19 Fernando, Christian Social Ethics, 43.
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3.2.2 The Early Christian Community
The early Christian community used the wealth in common. They shared the wealth that they had for them in common. Here St. Paul was also affirmed that they collected from the rich Christians that they shared with poor. He is also speaking wealth when accumulation of wealth it leads to the evil. They go away form Christian faith.20
3.2.3 The Patristic Era
The theologians speak about the patristic fathers of the Church and about the material wealth. The material world was created by God and shared the resources by all. But really what happens is that there are rich and poor in the society. There is no equality in the society. If they own improper material wealth which is immoral such things contradicts the idea of creator. The poor are the right to take the wealth from the rich if it is necessary for them because the rich that they have that is belong to the poor. The church fathers insist more on the need for conversion and transformation of the conscience of believers the on the need to change the social and political structures of their day. The rich share the wealth to the poor through the charitable work but it is not the justice to them for the poor.21
3.2.4 The Monastic Community
The monastic community wanted to renounce the possessions but it was difficult for them to live in the world. The community became well organized with regard to economic life. The possessed the land and started cultivating, they made profit out of that. They physical work was included in their day to day activities with a spiritual motivation even though the survival and profit factors were not totally abandoned. The monasteries were the reliable place for the poor to receive help at any time. 22
20 Fernando, Christian Social Ethics, 44.
21 Fernando, Christian Social Ethics, 44.
22 Fernando, Christian Social Ethics, 45.
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CHAPTER 4
MAJOR ISSUES RELATED TO WORK AND ECONOMY
4.1 Morality of Economy
The human person is the source and the centre of all economic and social life. The dignities of the person are to be respected but in the most of the cases in many countries have been confronted with economic hardship from privatization resulting in loss of guaranteed employment. Many young people do not see how they can find a secure and worthwhile future, as individuals and as communities. It is because of the extension of markets to the global corporation’s breaks up the domestic economy and gradually destroys it. An absolutely free movement of money and goods without any restrictions gradually results in the takeover of land and state property by international capital. The economic activity becomes a sector wherein the production of goods and services contribute the growth of each person and of all peoples. The entire economy could be at the service of the human freedom. The free and market economy must function within certain social and moral parameters.23
4.2 The Right to Strike
The right to strike is one of the victories for the workers. It is the collective and concerted refusal on the part of workers to continue rendering their service. The main purpose is to improve the working conditions and social status. It has the condition to strike, to obtain the benefits for workers, last resort when the dialogue and other means failure of peaceful procedures, no violence, and the protest make known to public, the information about the protest time, place. The strike must be in conformity with justice, peace, and the common good. The Christian has to join leagues and alliances which are neutral in their philosophy of life.24
23 Fernando, Christian Social Ethics, 46.
24 Bernard Haring, Christian Renewal in a Changing World (New York: Mage Books, 1968), 326-327.
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4.3 The Right to form Association of Workers
Workers have the right to form an association to defend the vital interests of workers. The workers manifest the solidarity that exists among labourers. It has gone through difficult process. The functions of the trade unions: the trade unions are primarily defenders of social justice in favour of workers. Their struggle for justice and is not the fight against the employers. Trade unions are social associations, which are not belonging to any other political parties. It has the duty to control unhealthy developments in economy. They have collaboration with other social organs in the society for the universal good.25
4.4 The Right to Rest from Work
Rest is needed from the work in the consumerist world otherwise, it is very difficult for them to work. Workers become slaves to the economic activity. However, they have to have the free time to study, listen, and space for reflection. It enables them to aware of oneself. Rest is necessary for socializing with others, family, recreation, cultural formation. In the other factor of dimension is to dedicate the day to God.26
25 Fernando, Christian Social Ethics, 48.
26 Fernando, Christian Social Ethics, 48.
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CONCLUSION
The social responsibility means the equality of sharing everything where the human beings are respected and dignified. The society protects and respects the individual freedom. It is also speaking about the social justice and the common good. Social responsibility regulates the Human beings interpersonal relationships in social domains, such as the family, socio-economic institutions, national and international affairs, as well as in every political, cultural, and social endeavor. There is no control over the global economic system nowadays because every economic choice changes the global economy. The economic situations like the rich and the poor, the powerful and the vulnerable co-exist. Wealth transformed into the hands of few without control of political and social control. The poor become poorer and rich become richer. The rich are not ready to share their wealth with poor in the form of charity. Christians are called to share their wealth to the poor.
In Indian situation of economy where the multinational companies operates everything, Indian economic system is the combination of both the public and private sector known as the mixed economic system. The new economic policies that put down the interests and rights of the citizens of India. The individual and group has to remember that every economic and political success from God. If we forget God and it leads to the misery in every aspect of life. The economic prosperity is not hindrance to the religious value and faith. God vehemently condemns every abuse of economic goods. Jesus warns against the wealth that can crate false securities against trusting in God but he speaks of positive attitude regarding material goods. The early Christian community shared the material wealth to the poor and needy.
The economic brings the production of goods and services contribute the growth of each person and of all peoples. The right to strike is one of the victories for the workers. It is the collective and concerted refusal on the part of workers to continue rendering their service. The main purpose is to improve the working conditions and social status. Political vision and an economic ideology would very aptly put it that the existing social order will have to be put an end to, with all its greed, self interest, inhumanity, injustice, exploitation and inequalities.
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BIBLIOGRAPHY
BOOKS
Charles, Rodger. Christian Ethics and the Problems of Society. Kent: The Mullan Press, 1974.
Haring, Bernard. Christian Renewal in a Changing World. Translated by Haring M. Lucidia. New York: Image books, 1968.
Nandhikkara, Jose. Ethical Interface: Literature, Economics, Politics, and Religion. Bangalore: Dharmaram Publications, 2014.
UNPUBLISHED MATERIAL
Fernando, Sahayadas. Christian Social Ethics. Class Notes. Kavarapettai: Don Bosco Theological Centre, 2014.
