Tuesday, July 21, 2020

Inequality: The Greatest Evil 10

The Eternal Quest
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The below article (The Cost of Inequality: How Wealth and Income Extremes Hurt Us All) is a word for word exact copy of the Oxfam Media Briefing, 18 January 2013, Ref: 02/2013. It is in this format for an easier read. To see the original please go to:




After reading the article, please try to familiarize yourself with the work of:



The Equality Trust

www.equalitytrust.org.uk

their work is heavily researched and factual.



The reason for this blog is for a positive and progressive cause, in other words, there is a solution. Therefore it is recommended that one read up on the following:

http://www.equalitytrust.org.uk/research/remedies

It describes a way out of the great and grotesque injustice of inequality - The Greatest Evil.

Thanks for your attention...

More importantly you may also refer to this which deals with this issue more comprehensively:







The cost of inequality:


how wealth and income extremes hurt us all




The world must urgently set goals to tackle extreme inequality and extreme wealth




It is now widely accepted that rapidly growing extreme wealth and inequality are harmful to human progress, and that something needs to be done. Already this year, the World Economic Forum’s Global Risk Report rated inequality as one of the top global risks of 2013(1). The IMF and the Economist (2) agree. Around the world, the Occupy protests demonstrated the increasing public anger and feeling that inequality has gone too far (3).




In the last decade, the focus has been exclusively on one half of the inequality equation – ending extreme poverty. Inequality and the extreme wealth that contributes to it were seen as either not relevant, or a prerequisite for the growth that would also help the poorest, as the wealth created trickled down to the benefit of everyone.




There has been great progress in the fight against extreme poverty. Hundreds of millions of people have seen their lives improve dramatically – an historically unprecedented achievement of which the world should be proud (4). But as we look to the next decade, and new development goals we need to define progress, we must demonstrate that we are also tackling inequality- and that means looking at not just the poorest but the richest (5). Oxfam believes that reducing inequality is a key part of fighting poverty and securing a sustainable future for all. In a world of finite resources, we cannot end poverty unless we reduce inequality rapidly.




That is why we are calling for a new global goal to end extreme wealth by 2025, and reverse the rapid increase in inequality seen in the majority of countries in the last twenty years, taking inequality back to 1990 levels (6) (7).




Extreme wealth and inequality are reaching levels never before seen and are getting worse




Over the last thirty years inequality has grown dramatically in many countries. In the US the share of national income going to the top 1% has doubled since 1980 from 10 to 20%. For the top 0.01% it has quadrupled (8) to levels never seen before. At a global level, the top 1% (60 million people) (9), and particularly the even more select few in the top 0.01% (600,000 individuals – there are around 1200 billionaires in the world), the last thirty years has been an incredible feeding frenzy (10). This is not confined to the US, or indeed to rich countries. In the UK inequality is rapidly returning to levels not seen since the time of Charles Dickens (11). In China the top 10% now take home nearly 60% of the income. Chinese inequality levels are now similar to those in South Africa, (12) which are now the most unequal country on earth and significantly more unequal than at the end of apartheid (13). Even in many of the poorest countries, inequality has rapidly grown (14).




Globally the incomes of the top 1% have increased 60% in twenty years. (15) The growth in income for the 0.01% has been even greater (16).




Following the financial crisis, the process has accelerated, with the top 1% further (17) increasing their share of income (18). The luxury goods market has registered double digit growth every year since the crisis hit (19). Whether it is a sports car or a super-yacht, caviar or champagne, there has never been a bigger demand for the most expensive luxuries.




The IMF has said that inequality is dangerous and divisive and could lead to civil unrest (20). Polling shows the public is increasingly concerned about growing inequality in many countries, and by people across the political spectrum (21) (22).




Extreme wealth and inequality is economically inefficient




A growing chorus of voices is pointing to the fact that whilst a certain level of inequality may benefit growth by rewarding risk takers and innovation, the levels of inequality now being seen are in fact economically damaging and inefficient (23). They limit the overall amount of growth, and at the same time mean that growth fails to benefit the majority. Consolidation of so much wealth and capital in so few hands is inefficient because it depresses demand, a point made famous by Henry Ford (24) and more recently billionaire Nick Hanauer in his much-discussed TED talk (25). There quite simply is a limit to how many luxury yachts a person could want or own. Wages in many countries have barely risen in real terms for many years, with the majority of the gains being to capital instead (26). If this money were instead more evenly spread across the population then it would give more people more spending power, which in turn would drive growth and drive down inequality (27). The top 100 billionaires added $240 billion to their wealth in 2012- enough to end world poverty four times over. (28) As a result growth in more equal countries is much more effective at reducing poverty. Oxfam research has shown that because it is so unequal, in South Africa even with sustained economic growth a million more people will be pushed into poverty by 2020 unless action is taken (29).




Extreme Wealth and Inequality is Politically Corrosive




If, in the words of the old adage ‘money equals power’ then more unequal societies represent a threat to meaningful democracy. This power can be exercised legally, with hundreds of millions spent each year in many countries on lobbying politicians, or illegitimately with money used to corrupt the political process and purchase democratic decision making. Joseph Stiglitz (30) and others (31) have pointed out the way in which financial liberalisation led to huge power for the financial industry, which in turn has led to further liberalisation. In the UK the governing Conservative party receives over half its donations from the financial services industry (32). Capture of politics by elites is also very prevalent in developing countries, leading to policies that benefit the richest few and not the poor majority, even in democracies. (33)




Extreme Wealth and Inequality is Socially Divisive




Extreme wealth and inequality undermines societies. It leads to far less social mobility. If you are born poor in a very unequal society you are much more likely to end your life in poverty. As Richard Wilkinson, co-author of the Spirit Level (34), has said, the American dream is more real in Sweden than it ever has been in the United States (35). Social mobility has fallen rapidly in many countries as inequality has grown (36). If rich elites use their money to buy services, whether it is private schooling or private healthcare, they have less interest in public services or paying the taxes to support them. Those from elites are much more likely to end up in political office or other positions of power, further entrenching inequality. Their children are likely to be as rich, if not richer, than their parents, with inter-generational inequality increasing (37). Inequality has been linked to many different social ills, including violence, mental health, crime and obesity (38). Crucially inequality has been shown to be not only bad for the poor in unequal societies but also the rich. Richer people are happier and healthier if they live in more equal societies (39).




Extreme Wealth and Inequality is Environmentally Destructive




As the world is rapidly entering a new and unprecedented age of scarcity and volatility, extreme inequality is increasingly environmentally unaffordable and destructive. The World Bank has shown that countries with more equal distribution of land are more equitable and more efficient, and grow faster (40). Those in the 1% have been estimated to use as much as 10,000 times more carbon than the average US citizen (41). Increasing scarcity of resources like land and water mean that assets being monopolised by the few cannot continue if we are to have a sustainable future. Poverty reduction in the face of extreme wealth will become harder as resources become more scarce. More equal societies are better able to cope with disasters and extreme weather events. Studies show that more equal countries are also better able to reduce carbon emissions (42).




Extreme Wealth and Inequality is unethical




Gandhi famously said “Earth provides enough to satisfy every man's need, but not every man's greed.” From an ethical point of view, it is extremely difficult to justify excessive wealth and inequality. In fact, most philosophers and all of the major religions caution against the pursuit of excessive wealth at all cost and prescribe sharing of income with less fortunate members of the community. For instance, the Koran bans usury and says that the rich should give away a portion of their money. The decision of Bill Gates and Warren Buffet to give away their fortunes or to call for greater taxation of excess wealth is an example to the rest of the world’s billionaires.




Extreme wealth and inequality is not inevitable




After the Great Depression in the US in the 1930s, huge steps were taken to tackle inequality and vested interests. President Roosevelt said that the ‘political equality we once had won was meaningless in the face of economic inequality’(43). These steps were echoed in Europe after World War Two, leading to three decades of increasing prosperity and reduced inequality. Similarly the growth of the Asian tiger economies like Korea was achieved whilst reducing inequality and meant the benefits were widely spread across their societies (44). More recently, countries like Brazil (45), once a poster child for extreme inequality, have managed to buck the global trend and prosper whilst reducing inequality.




The policies required to reduce inequality are also well known. Decent work for decent wages has had a huge impact. The rise in the power of capital over labour has been identified by Paul Krugman (46) among many others as a key cause of the recent crisis (47) and one that means that assets are not being used productively, in turn reducing demand.




Free public services are crucial to levelling the playing field. In countries like Sweden, knowing that if you get sick or that you will receive good treatment regardless of your income, is one of the greatest achievements and the greatest equalisers of the modern world. Knowing that if you lose your job, or fall on hard times, there is a safety net to help you and your family, is also key to tackling inequality. Similarly, access to good quality education for all is a huge weapon against inequality.




Finally, regulation and taxation play a critical role in reining in extreme wealth and inequality. Limits to bonuses, or to how much people can earn as a multiple of the earnings of the lowest paid, limits to interest rates, limits to capital accumulation are all only recently-abandoned policy instruments that can be revived. Progressive taxation that redistributes wealth from the rich to the poor is essential, but currently the opposite is the case – taxation is increasingly regressive and the poor pay higher effective tax rates than the rich, a point recently highlighted by Warren Buffet among others, who has called for greater taxes on the rich (48). Cracking down on tax avoidance and tax evasion goes hand in hand with more progressive taxation. Closing tax havens and ending the global race to the bottom on taxation, for example with a globally agreed minimum rate of corporation tax would make a huge difference It is estimated that up to a quarter of all global wealth – as much as $32 trillion - is held offshore (49). If these assets were taxed according to capital gains taxes in different countries, they could yield at least $189 billion in additional tax revenues (50).




End extreme wealth and inequality




Whatever the combination of policies pursued, the first step is for the world to recognise this as the goal. There are many steps that can be taken to reverse inequality. The benefits are huge, for the poorest – but also for the richest. We cannot afford to have a world of extreme wealth and extreme inequality. We cannot afford to have a world where inequality continues to grow in the majority of countries. In a world of increasingly scarce resources, reducing inequality is more important than ever. It needs to be reduced and quickly.




An end to extreme wealth by 2025. Reversing increasing extreme inequality and aim to return inequality to 1990 levels.






















4.      Paradoxically this means that whilst inequality in many countries has increased, overall global inequality has reduced http://www.oxfamblogs.org/fp2p/?p=12888




5.      Inequality is traditionally measured using the Gini co-efficient. However, this fails to capture in many instances the extraordinary rise in the incomes of the top 1% or even 0.01%, so a combination of both Gini and the amounts accruing to different sections of society is needed to fully understand the scope and scale of inequality. See for example Palma, J http://www.un.org/esa/desa/papers/2006/wp35_2006.pdf for a non-Gini view.






6.      1990 could be the base year for a global goal of inequality reduction, but individual countries may also have peak equality years that differ that they would choose to get back to if 1990 is not sufficient in terms of reducing inequality. There is a parallel here to be drawn with global agreement to reduce carbon emissions.




7.      Cornia and Addison (2003), for example, found that between the 1960s and 1990s inequality increased in about two-thirds of the 73 countries they studied (accounting for about 80 per cent of the world’s population). They also found that in those where inequality increased, this was normally equivalent to at least 5 points in the Gini scale.










9.      Milanovic, Branko, 2012. "Global income inequality by the numbers : in history and now --an overview--," Policy Research Working Paper Series 6259, The World Bank.




10. See also Crystia, F The Plutocrats




























16. Inequality is usually measured using incomes, and the data for the super rich is notoriously hard to get, as very few fill in surveys. Focusing on incomes also hugely underestimates inequality- if inequality of assets is also taken into account levels are even higher as asset growth has been far greater than incomes.






























23. See for example the IMF- Berg and Ostry 2011 http://www.imf.org/external/pubs/ft/sdn/2011/sdn1108.pdf


































the top 100 billionaires added $241 billion to their income in 2012. The Brookings institute had estimated it would take around $66 billion annually to bring everyone above the $1.25 dollar a day line- see page 13






(This footnote was revised 21 January 2013.)














31. See also Winner-Take-All Politics: How Washington Made the Rich Richer--and Turned Its Back on the Middle Class by Jacob Hacker and Paul Pierson








33. http://tinyurl.com/aq9k7nk Democratisation and the Dynamics of Income Distribution in Low and Middle-income Countries, 1985 – 1995




34. Wilkinson, R and Pickett K, The Spirit Level














37. World Bank Word Development Report 2006,page 47




38. World Bank Word Development Report 2006, Equity and Development and Wilkinson, R and Pickett, K, The Spirit Level




39. Wilkinson, R and Pickett, K, The Spirit Level




40. World Bank Word Development Report 2006, Equity and Development
















43. Great Speeches (Dover Thrift Editions) [Paperback] Franklin Delano Roosevelt (Author), John Grafton (Editor)




44. ‘the experience of today’s Asian tigers is in striking contrast to that of an earlier pack. In Japan, Hong Kong, South Korea and Taiwan growth rates soared in the 1960s and 1970s and prosperity increased rapidly but income gaps shrank. Japan’s Gini coefficient fell from 0.45 in the early 1960s to 0.34 in 1982; Taiwan’s from 0.5 in 1961 to below 0.3 by the mid-1970s. That experience launched the idea of an “Asian growth model”, one that combined prosperity with equity.’ http://www.economist.com/node/21564408




























Inequality: The Greatest Evil 9

The Eternal Quest
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Inequality Hurts All





The Eternal Quest: The Fulfillment of All the Needs of All Beings through Ethical Means
theoneeternalquest.blogspot.ae/2016/05/the-eternal-quest.html


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Inequality: The Greatest Evil 8

The Eternal Quest
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Global Wealth Inequality






The Eternal Quest: The Fulfillment of All the Needs of All Beings through Ethical Means
theoneeternalquest.blogspot.ae/2016/05/the-eternal-quest.html



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Inequality: The Greatest Evil 7

The Eternal Quest
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Changing Inequality





The Eternal Quest: The Fulfillment of All the Needs of All Beings through Ethical Means
theoneeternalquest.blogspot.ae/2016/05/the-eternal-quest.html


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Inequality: The Greatest Evil 6

The Eternal Quest
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Inequality: Balancing the Extremes







The Eternal Quest: The Fulfillment of All the Needs of All Beings through Ethical Means
https://www.slideshare.net/MaherKhalifa/the-eternal-quest-english-version-pdf-format-140014228
theoneeternalquest.blogspot.ae/2016/05/the-eternal-quest.html


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Monday, July 20, 2020

Inequality: The Greatest Evil 5

The Eternal Quest
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Corporatism and Inequality









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Inequality: The Greatest Evil 4

The Eternal Quest
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The Cost of Inequality







The Eternal Quest: The Fulfillment of All the Needs of All Beings through Ethical Means

https://www.slideshare.net/MaherKhalifa/the-eternal-quest-english-version-pdf-format-140014228



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Inequality: The Greatest Evil 3

The Eternal Quest
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Inequality Explained

http://inequality.is





The Eternal Quest: The Fulfillment of All the Needs of All Beings through Ethical Means

Inequality: The Greatest Evil 2

The Eternal Quest
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Impact of Inequality

https://www.equalitytrust.org.uk/about-inequality/impacts






The Eternal Quest
The Fulfillment of All the Needs of All Beings
https://www.slideshare.net/MaherKhalifa/the-eternal-quest-english-version-pdf-format-140014228

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Inequality: The Greatest Evil 1

The Eternal Quest
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The Equality Trust

www.equalitytrust.org.uk



The Eternal Quest
The Fulfillment of All the Needs of All Beings by All Beings through Ethical Means

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Thursday, July 25, 2019

Nutrition ▼▲

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This Is Vital

The website below is extremely important for Vitamin C education and awareness:


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Vegetarianism ▼▲


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The Day of Your Execution


You're not a Carnivore


Please see this: meat.org



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Wednesday, July 24, 2019

Thinking - Critical Thinking Links ▼▲

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Description of Critical Thinking from Wikipedia:

Thinking - History of Critical Thinking ▼▲

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The article below is from the The Critical Thinking Community



It is an exact word for word copy.


A Brief History of the Idea of Critical Thinking


The intellectual roots of critical thinking are as ancient as its etymology, traceable, ultimately, to the teaching practice and vision of Socrates 2,500 years ago who discovered by a method of probing questioning that people could not rationally justify their confident claims to knowledge. Confused meanings, inadequate evidence, or self-contradictory beliefs often lurked beneath smooth but largely empty rhetoric. Socrates established the fact that one cannot depend upon those in "authority" to have sound knowledge and insight. He demonstrated that persons may have power and high position and yet be deeply confused and irrational. He established the importance of asking deep questions that probe profoundly into thinking before we accept ideas as worthy of belief.

He established the importance of seeking evidence, closely examining reasoning and assumptions, analyzing basic concepts, and tracing out implications not only of what is said but of what is done as well. His method of questioning is now known as "Socratic Questioning" and is the best known critical thinking teaching strategy. In his mode of questioning, Socrates highlighted the need in thinking for clarity and logical consistency.

Socrates set the agenda for the tradition of critical thinking, namely, to reflectively question common beliefs and explanations, carefully distinguishing those beliefs that are reasonable and logical from those which — however appealing they may be to our native egocentrism, however much they serve our vested interests, however comfortable or comforting they may be — lack adequate evidence or rational foundation to warrant our belief.

Socrates’ practice was followed by the critical thinking of Plato (who recorded Socrates’ thought), Aristotle, and the Greek skeptics, all of whom emphasized that things are often very different from what they appear to be and that only the trained mind is prepared to see through the way things look to us on the surface (delusive appearances) to the way they really are beneath the surface (the deeper realities of life). From this ancient Greek tradition emerged the need, for anyone who aspired to understand the deeper realities, to think systematically, to trace implications broadly and deeply, for only thinking that is comprehensive, well-reasoned, and responsive to objections can take us beyond the surface.


In the Middle Ages, the tradition of systematic critical thinking was embodied in the writings and teachings of such thinkers as Thomas Aquinas (Sumna Theologica) who to ensure his thinking met the test of critical thought, always systematically stated, considered, and answered all criticisms of his ideas as a necessary stage in developing them. Aquinas heightened our awareness not only of the potential power of reasoning but also of the need for reasoning to be systematically cultivated and "cross-examined." Of course, Aquinas’ thinking also illustrates that those who think critically do not always reject established beliefs, only those beliefs that lack reasonable foundations.


In the Renaissance (15th and 16th Centuries), a flood of scholars in Europe began to think critically about religion, art, society, human nature, law, and freedom. They proceeded with the assumption that most of the domains of human life were in need of searching analysis and critique. Among these scholars were Colet, Erasmus, and Moore in England. They followed up on the insight of the ancients.

Francis Bacon, in England, was explicitly concerned with the way we misuse our minds in seeking knowledge. He recognized explicitly that the mind cannot safely be left to its natural tendencies. In his book The Advancement of Learning, he argued for the importance of studying the world empirically. He laid the foundation for modern science with his emphasis on the information-gathering processes. He also called attention to the fact that most people, if left to their own devices, develop bad habits of thought (which he called "idols") that lead them to believe what is false or misleading. He called attention to "Idols of the tribe" (the ways our mind naturally tends to trick itself), "Idols of the market-place" (the ways we misuse words), "Idols of the theater" (our tendency to become trapped in conventional systems of thought), and "Idols of the schools" (the problems in thinking when based on blind rules and poor instruction). His book could be considered one of the earliest texts in critical thinking, for his agenda was very much the traditional agenda of critical thinking.


Some fifty years later in France, Descartes wrote what might be called the second text in critical thinking, Rules For the Direction of the Mind. In it, Descartes argued for the need for a special systematic disciplining of the mind to guide it in thinking. He articulated and defended the need in thinking for clarity and precision. He developed a method of critical thought based on the principle of systematic doubt. He emphasized the need to base thinking on well-thought through foundational assumptions. Every part of thinking, he argued, should be questioned, doubted, and tested.

In the same time period, Sir Thomas Moore developed a model of a new social order, Utopia, in which every domain of the present world was subject to critique. His implicit thesis was that established social systems are in need of radical analysis and critique. The critical thinking of these Renaissance and post-Renaissance scholars opened the way for the emergence of science and for the development of democracy, human rights, and freedom for thought.


In the Italian Renaissance, Machiavelli’s The Prince critically assessed the politics of the day, and laid the foundation for modern critical political thought. He refused to assume that government functioned as those in power said it did. Rather, he critically analyzed how it did function and laid the foundation for political thinking that exposes both, on the one hand, the real agendas of politicians and, on the other hand, the many contradictions and inconsistencies of the hard, cruel, world of the politics of his day.


Hobbes and Locke (in 16th and 17th Century England) displayed the same confidence in the critical mind of the thinker that we find in Machiavelli. Neither accepted the traditional picture of things dominant in the thinking of their day. Neither accepted as necessarily rational that which was considered "normal" in their culture. Both looked to the critical mind to open up new vistas of learning. Hobbes adopted a naturalistic view of the world in which everything was to be explained by evidence and reasoning. Locke defended a common sense analysis of everyday life and thought. He laid the theoretical foundation for critical thinking about basic human rights and the responsibilities of all governments to submit to the reasoned criticism of thoughtful citizens.


It was in this spirit of intellectual freedom and critical thought that people such as Robert Boyle (in the 17th Century) and Sir Isaac Newton (in the 17th and 18th Century) did their work. In his Sceptical Chymist, Boyle severely criticized the chemical theory that had preceded him. Newton, in turn, developed a far-reaching framework of thought which roundly criticized the traditionally accepted world view. He extended the critical thought of such minds as Copernicus, Galileo, and Kepler. After Boyle and Newton, it was recognized by those who reflected seriously on the natural world that egocentric views of world must be abandoned in favor of views based entirely on carefully gathered evidence and sound reasoning.

Another significant contribution to critical thinking was made by the thinkers of the French Enlightenment: Bayle, Montesquieu, Voltaire, and Diderot. They all began with the premise that the human mind, when disciplined by reason, is better able to figure out the nature of the social and political world. What is more, for these thinkers, reason must turn inward upon itself, in order to determine weaknesses and strengths of thought. They valued disciplined intellectual exchange, in which all views had to be submitted to serious analysis and critique. They believed that all authority must submit in one way or another to the scrutiny of reasonable critical questioning.

Eighteenth Century thinkers extended our conception of critical thought even further, developing our sense of the power of critical thought and of its tools. Applied to the problem of economics, it produced Adam Smith’s Wealth of Nations. In the same year, applied to the traditional concept of loyalty to the king, it produced the Declaration of Independence. Applied to reason itself, it produced Kant’s Critique of Pure Reason.


In the 19th Century, critical thought was extended even further into the domain of human social life by Comte and Spencer. Applied to the problems of capitalism, it produced the searching social and economic critique of Karl Marx. Applied to the history of human culture and the basis of biological life, it led to Darwin’s Descent of Man. Applied to the unconscious mind, it is reflected in the works of Sigmund Freud. Applied to cultures, it led to the establishment of the field of Anthropological studies. Applied to language, it led to the field of Linguistics and to many deep probings of the functions of symbols and language in human life.


In the 20th Century, our understanding of the power and nature of critical thinking has emerged in increasingly more explicit formulations. In 1906, William Graham Sumner published a land-breaking study of the foundations of sociology and anthropology, Folkways, in which he documented the tendency of the human mind to think sociocentrically and the parallel tendency for schools to serve the (uncritical) function of social indoctrination :

"Schools make persons all on one pattern, orthodoxy. School education, unless it is regulated by the best knowledge and good sense, will produce men and women who are all of one pattern, as if turned in a lathe. An orthodoxy is produced in regard to all the great doctrines of life. It consists of the most worn and commonplace opinions which are common in the masses. The popular opinions always contain broad fallacies, half-truths, and glib generalizations (p. 630).

At the same time, Sumner recognized the deep need for critical thinking in life and in education:

"Criticism is the examination and test of propositions of any kind which are offered for acceptance, in order to find out whether they correspond to reality or not. The critical faculty is a product of education and training. It is a mental habit and power. It is a prime condition of human welfare that men and women should be trained in it. It is our only guarantee against delusion, deception, superstition, and misapprehension of ourselves and our earthly circumstances. Education is good just so far as it produces well-developed critical faculty. A teacher of any subject who insists on accuracy and a rational control of all processes and methods, and who holds everything open to unlimited verification and revision, is cultivating that method as a habit in the pupils. Men educated in it cannot be stampeded. They are slow to believe. They can hold things as possible or probable in all degrees, without certainty and without pain. They can wait for evidence and weigh evidence. They can resist appeals to their dearest prejudices. Education in the critical faculty is the only education of which it can be truly said that it makes good citizens” (pp. 632, 633).

John Dewey agreed. From his work, we have increased our sense of the pragmatic basis of human thought (its instrumental nature), and especially its grounding in actual human purposes, goals, and objectives. From the work of Ludwig Wittgenstein we have increased our awareness not only of the importance of concepts in human thought, but also of the need to analyze concepts and assess their power and limitations. From the work of Piaget, we have increased our awareness of the egocentric and sociocentric tendencies of human thought and of the special need to develop critical thought which is able to reason within multiple standpoints, and to be raised to the level of "conscious realization." From the massive contribution of all the "hard" sciences, we have learned the power of information and the importance of gathering information with great care and precision, and with sensitivity to its potential inaccuracy, distortion, or misuse. From the contribution of depth-psychology, we have learned how easily the human mind is self-deceived, how easily it unconsciously constructs illusions and delusions, how easily it rationalizes and stereotypes, projects and scapegoats.



To sum up, the tools and resources of the critical thinker have been vastly increased in virtue of the history of critical thought. Hundreds of thinkers have contributed to its development. Each major discipline has made some contribution to critical thought. Yet for most educational purposes, it is the summing up of base-line common denominators for critical thinking that is most important. Let us consider now that summation.



The Eternal Quest: The Fulfillment of All the Needs of All Beings through Ethical Means