Skip to main content

Income Inequality


ILO chief laments failure to tackle inequality at Davos

I am no economics expert but have the following thoughts:

1) Is it fairer to say there is “little they can do” instead of “unlikely to do anything about it”? I am curious as to what can actually be done? The most common method of trying to redistribute the wealth has been the implementation of a type of “Robin Hood” tax which is highly ineffective as the rich have the means to move their wealth around various countries

2) Like it or not the world economy functions on a “trickle-down” basis from the 1% to the 99%. Very simply, the 99% is dependent on the enterprise of the 1%. A man with a billion dollar net-worth can stomach the risk of 1-2 million which can do wonders for somebody’s job and family and produce that trickle-down effect.

3) There is simply no onus on the 1% to do that. The only way I suppose is to persuade the 1% by showing them that they have benefitted tremendously from the 99% working rather hard to help them create their wealth.

4) If this continues for too long it will change from an economic problem to a peace and security problem.  I am no Marxist, but Karl Marx said “The history of all hitherto existing society is the history of class struggles.” Is it possible to try our very best to keep this an economic problem rather than have it evolve into a security problem?

Comments

Popular posts from this blog

The use of Psalm 68:18 in Ephesians 4:8

  For Paul in Ephesians 4:8, clearly there are some changes from the text that Paul is supposedly citing which is Psalm 68:18. Comparing Psalm 68:18 and Ephesians 4:8, it is obvious there are differences. I believe Paul was actually using the LXX but has changed its words for the occasion in Ephesians 4. The LXX version of Psalm 68:18 and Ephesians 4:8 differs by a few words: Psalm 68:18 (it is actually Psalm 67:19 in the LXX): ἀναβὰς εἰς ὕψος  ᾐχμαλώτευσας  αἰχμαλωσίαν, ἔλαβες  δόματα  ἐν ἀνθρώπῳ , Ephesians 4:8 ἀναβὰς εἰς ὕψος  ᾐχμαλώτευσεν  αἰχμαλωσίαν,* ⸆  ἔδωκεν  δόματα ⸀ τοῖς ἀνθρώποις. Structurally you can see the LXX and Eph 4 is similar but for a few words changes.   The first change is from 2nd person (LXX) to 3rd person (Eph 4) with regards to who is doing the ascending in the first line.  So the English Bible rightly translates the phrase to "When  he  ascended on high" versus Psalm 68, " you  ascended" ...

Paul and the Epicurean and Stoic Philosophers in Acts 17

Now while Paul was waiting for them at Athens, his spirit was provoked within him as he saw that the city was full of idols. So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with those who happened to be there. Some of the Epicurean and Stoic philosophers also conversed with him. And some said, “What does this babbler wish to say?” Others said, “He seems to be a preacher of foreign divinities”—because he was preaching Jesus and the resurrection. And they took him and brought him to the Areopagus, saying, “May we know what this new teaching is that you are presenting? For you bring some strange things to our ears. We wish to know therefore what these things mean.” Now all the Athenians and the foreigners who lived there would spend their time in nothing except telling or hearing something new. (Acts 17:16-21) (1) Christianity is meaningless to a person if it is classified as simply another school of thought, like the Epicureans or...

Lot, Noah, Shem, the Fall - how they all combine together

In this short writing, an attempt is made to show how the accounts of Noah, Shem, Lot, as well as the events after the Fall serve to powerfully combine to reveal the character of God in those who obey Him and those that do not.  The stories of Noah and Lot seem disparate but the parallels are incredible. The first connection is the feature of “wine” in both of these accounts. The parallels follow the pattern of (A) God’s salvation act (B) The drinking of wine (C) Actions of the Children.  It is easier to see the parallels when they are juxtaposed side-by-side (see picture). The (C) parallel may be harder to observe. Lot’s daughters’ attempts to bear children by their father is in fact the “uncovering of nakedness” prohibited later in the Pentateuch in Leviticus 18:6 -20. The verse below suffices for us to develop our thoughts further: “None of you shall approach any one of his close relatives to uncover nakedness. I am the Lord.” (Lev. 18:6) This ties back to the F...