In a world of increasing inequality, the legitimacy of institutions that give precedence to the property rights of 'the Haves' over the human rights of 'the Have Nots' is inevitably called into serious question.
Interpretation
The quote critiques the prioritization of property rights over human rights in an unequal society.
David Korten's quote emphasizes the moral dilemmas that arise in a society where the interests of wealthy individuals ('the Haves') are favored over the fundamental rights of those who are economically disadvantaged ('the Have Nots'). It suggests that as inequality grows, the justification for such institutions becomes increasingly questionable, highlighting a fundamental conflict between wealth and basic human rights.
In practice
In a speech addressing social justice, one might say, 'As David Korten pointed out, we must address the increasing inequality that questions our institutions.'
When the institutions of money rule the world, it is perhaps inevitable that the interests of money will take precedence over the interests of people. What we are experiencing might best be described as a case of money colonizing life. To accept this absurd distortion of human institutions and purpose should be considered nothing less than an act of collective, suicidal insanity.
We can have democracy and a prosperous, just, and sustainable human future. Or we can have corporate rule. We cannot have both.
As corporations gain in autonomous institutional power and be-come more detached from people and place, the human interest and the corporate interest increasingly diverge. It is almost as though we were being invaded by alien beings intent on colonizing our planet, reducing us to serfs, and then excluding as many of us as possible.
Capitalism and the market are presented as synonymous, but they are not. Capitalism is both the enemy of the market and democracy.
Living capital, which has the special capacity to continuously regenerate itself, is ultimately the source of all real wealth. To destroy it for money, a simple number with no intrinsic value, is an act of collective insanity - which makes capitalism a mental, as well as physical pathology.
The proper goal of an economic democracy agenda is to replace the global suicide economy ruled by rapacious and unaccountable global corporations with a planetary system of local living economies comprised of human-scale enterprise rooted in the communities they serve and locally owned by the people whose wellbeing depends on them.
When that strange race nears the dust and is condemned as untouchable, then nature remembers the physical perfection that she accomplished elsewhere, and throws out a god-not many, but one here and there, to prove to society how little its categories impress her.
A man may be theologically knowing and spiritually ignorant.
I love my country very dearly, and I greatly resent the implication that some of the places I have sung and some of the people that I have known, and some of my opinions, whether they are religious or philosophical, or I might be a vegetarian, make me any less of an American.
The president of the United States has claimed, on more than one occasion, to be in dialogue with God. If he said that he was talking to God through his hairdryer, this would precipitate a national emergency. I fail to see how the addition of a hairdryer makes the claim more ridiculous or offensive.
The only standard we have for judging all of our social, economic, and political institutions and arrangements as just or unjust, as good or bad, as better or worse, derives from our conception of the good life for man on earth, and from our conviction that, given certain external conditions, it is possible for men to make good lives for themselves by their own efforts.
. . . money . . . is really the difference between men and animals, most of the things men feel, animals feel, and vice versa, but animals do not know about money.
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