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Inclusive capitalism is a term composed of two complementary meanings: (1) poverty is a significant, systemic problem in countries which have already embraced or are transitioning towards capitalistic economies, and (2) companies and non-governmental organizations can sell goods and services to low-income people, which may lead to targeted poverty alleviation strategies, including improving people’s nutrition, health care, education, employment and environment, but not their political power. == History == Inclusive capitalism originates with philosophical questions that predate modern day capitalism. These questions regard people’s motivation. Are people motivated by what is best for their own self-interest, for the good of society or perhaps somewhere in between? Different philosophers have advanced their own ideas about these questions, including Thomas Hobbes (1588–1679). Hobbes thought “()an was motivated by his appetites, desires, fear and self-interest, seeking pleasure and avoiding pain () His main desire, and the most important of natural laws, was self-preservation and the avoidance of death” (Curtis 1981:327). Hobbes’ assertion would become the foundation for capitalism, which espouses an exclusive rather than inclusive nature of people. Hobbes’ ideas influenced Adam Smith (1723–1790) who thought governments should not repress people’s self-interest in the economy. “Smith never suggests that they () are motivated only by self-interest; he simply states that self-interest motivates more powerfully and consistently than kindness, altruism, or martyrdom” (Buchholz 1989:21). In the 17th and 18th centuries notions of morality (theology) and value (economics) separate, leading Smith to advance a new theory of value based on divisions of labor rather than value being defined in a religious context of working for God (Wilk and Cliggett 2007:50-51). For Smith "value cannot be measured by money, because sometimes money is artificially scarce () because all labor is of equal value to the worker, labor is the best measure of value" (Wilk and Cliggett 2007:51-52). Thus the concept of capitalism is rooted in an idea of human nature being inherently self-interested and the value of goods and services are derived from labor. Karl Marx (1818–1883) critiqued capitalism by analyzing the division of labor in Europe from an historical perspective. He argued that people’s human nature, more specifically their ideas “were largely a product of class, economic structures and social positions. Ideas justified or rationalized the economic structure at any one time – they did not cause that structure” (Wilk and Cliggett 2007:97). Marx concluded that the division of labor contributes to perpetual inequality between the masses of low-income workers (proletariat) whose numbers are far greater and wealth far less than the minority and more powerful upper class (bourgeoisie) who are often politicians and business owners (Marx and Engels 1970). Marx’s historical perspective focused on the role of politics in contributing towards and legitimizing modes of production that created separate socioeconomic classes. “The division of labour inside a nation leads at first to the separation of industrial and commercial from agricultural labor, and hence to the separation of town and country and to conflict of their interests” (Marx and Engels 1970:43). The term “town” in this sense can be understood as the centers of political power and economic decision-making and the people who live in towns possess comparatively more power than those working in the countryside. According to Marx, those with the most power are included in the benefits of capitalism and those with less power are excluded from such benefits. Karl Polanyi (1886–1964) used a more cross-cultural approach to understanding different types of economies, including those based on capitalism. He began by describing the term "economic" as a combination of two separate meanings. The first is a "substantive meaning" that refers to the relationship humans have with one another and to the earth. The second is a "formal meaning" that deals with a "means-ends relationship" which focuses on economizing one's means to maximize one's ends (a "logical" and mechanistic understanding of what it means to be a human and participate in an economy) (Polanyi 1957:243). Polanyi charts how reciprocity, redistribution and exchange have been conducted in different cultures across time (Polanyi 1957:250-56). Polanyi concluded that in some cultures economic transactions involve deep human relationships and rely on decision-making for environmental preservation and social cohesion. In others cultures, economies serve more of a function or utility of increasing capital where transactions are based less on the aim of social cohesion and environmental well being. The contemporary use of the term “inclusive capitalism” arises from the historical understanding of the essence of human nature and its role in economic decision-making. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Inclusive capitalism」の詳細全文を読む スポンサード リンク
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