The most fateful change that unfolded during the past three decades was not an increase in greed. It was the expansion of markets, and of market values, into spheres of life where they don’t belong.
Interpretation
This quote suggests that the most significant change in recent decades is the infiltration of market values into areas of life that shouldn't be governed by them.
Michael Sandel emphasizes that the critical transformation over the last thirty years is not merely an escalation of greed, but rather the pervasive spread of market values into facets of human life where they are inappropriate. This phenomenon has profound implications for how we understand relationships, ethics, and the very fabric of society, urging us to consider the consequences of allowing economic principles to dictate personal and social interactions.
In practice
In a speech about the ethical implications of capitalism.
First, individual rights cannot be sacrificed for the sake of the general good, and second, the principles of justice that specify these rights cannot be premised on any particular vision of the good life. What justifies the rights is not that they maximize the general welfare or otherwise promote the good, but rather that they comprise a fair framework within which individuals and groups can choose their own values and ends, consistent with a similar liberty for others.
Self-knowledge is like lost innocence; however unsettling you find it, it can never be 'unthought' or 'unknown'.
If you pay a child a dollar to read a book, as some schools have tried, you not only create an expectation that reading makes you money, you also run the risk of depriving the child for ever of the value of it. Markets are not innocent.
I find this in all these places I've been travelling - from India to China, to Japan and Europe and to Brazil - there is a frustration with the terms of public discourse, with a kind of absence of discussion of questions of justice and ethics and of values.
The simplest way of understanding justice is giving people what they deserve. This idea goes back to Aristotle. The real difficulty begins with figuring out who deserves what and why.
To argue about justice is unavoidably to argue about virtues, about substantive moral and even spiritual questions.
He is a poor patriot whose patriotism does not enable him to understand how all men everywhere feel about their altars and their hearthstones, their flag and their fatherland.
Dharma Bums refusing to subscribe to the general demand that they consume production and therefore have to work for the privilege of consuming, all that cramp they didn't really want anyway such as refrigerators, TV sets, cars, at least new fancy cars, certain hair oils and deodorants and general junk you finally always see a week later in the garbage anyway, all of them imprisoned in a system of work, produce, consume, work, produce, consume.
It would be one of the greatest triumphs of humanity, one of the most tangible liberations from the constraints of nature to which mankind is subject, if we could succeed in raising the responsible act of procreating children to the level of a deliberate and intentional activity and in freeing it from its entanglement with the necessary satisfaction of a natural need.
Everyone is an ocean inside. Every individual walking the street. Everyone is a universe of thoughts, and insights, and feelings. But every person is crippled in his or her own way by our inability to truly present ourselves to the world.
Biographies are no longer written to explain or explore the greatness of the great. They redress balances, explore secret weaknesses, demolish legends.
The real cost of the State is the prosperity we do not see, the jobs that don’t exist, the technologies to which we do not have access, the businesses that do not come into existence, and the bright future that is stolen from us. The State has looted us just as surely as a robber who enters our home at night and steals all that we love.
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