Capitalism has the ability to subsume unto itself

#Capitalism has the ability to subsume unto itself free

Consequently, a utilitarian government can justly interfere in the market when such action promotes higher utility for all of society by preventing market-borne infringements on economic freedom and negative externalities.ДЄlthough it is difficult to define utility, it seems clear that economic growth and increased standards of living are essential goods that work toward the end of increasing collective happiness. Although the law of diminishing marginal utility on income provides a justification for redistribution in a limited capacity, utilitarians tend to recognize that economic liberties and competition are essential to increasing state wealth.ДЄnd yet, in their advocacy of economic liberties, utilitarians distinguish themselves from other schools of political thought by contending that market freedom is only good insofar as it promotes maximum public utility.

#Capitalism has the ability to subsume unto itself free

Moreover, utilitarians would contend that the emphasis on a free market for the sake of a free market compels governments to behave in ways directly contrary to happiness (or utility, as Bentham and Mill termed it).ДЄt first glance, utilitarian thought may seem to direct state leaders to institute egalitarian policies and ensure that everyone has roughly the same income however, this is not the case.

The implications of this for fiscal policy are clear: Any evaluation of a governmentвЂ™sВ interferenceВ inВ the market ought to be assessed by whether such interference maximizes collective happiness. Under utilitarian philosophy, a вЂњgoodвЂќ government is only вЂњgoodвЂќ as long as its policies maximize happiness. If the final end of human action, as Aristotle claimed, is вЂњhappiness,вЂќ it follows that the institution of a political state вЂ“ a product of human action вЂ“ also aims at happiness. Finally, I conclude by proposing вЂconservation labour geographiesвЂ™ as an analytical tool to unpack the interrelations between labour and the production of conservation spaces.Aristotle famously began the Nicomachean Ethics with a declaration : вЂњEvery art and every investigation, and likewise every practical pursuit or undertaking, seems to aim at some good.вЂќ He contends that a вЂњfinal goodвЂќ must exist in order to surmount the difficulties that would arise from an endless regress of вЂgood things.вЂ™ Aristotle concludes thatВ вЂњwhat is the highest of all goods that action can achieveвЂ¦ Happiness.вЂќ In many respects, this ethical pronouncement provides the philosophical foundation for the utilitarianism advocated by Jeremy Bentham and, to some degree, John Stuart Mill. Secondly, I show that these labour geographies are characterised by the unpaid reproductive work of spouses and in-laws, traumatised rangers, and a racially segregated landscapes within the reserve and between the reserves and the former Bantustans.

I do this by firstly demonstrating that conservation labour geographies are an outcome of the historical production of conservation space because the development of the private wildlife economy in the Lowveld reinforced geographical differentiation by reproducing a spatialized and racialised division of labour. Through this case study I argue that private nature reserves subsume communal and state properties -beyond its fence- into exploitative symbiotic conservation labour geographies. The concept is concretized through an analysis of the historical development of the private wildlife economy in the Lowveld area of South Africa. To fill this gap, I use SmithsвЂ™ reading of the capitalist production of space to develop the concept of conservation labour geographies which untangles the spatial outcomes of the dialectical relation between the production of conservation space and labour. This mode of production is underpinned by labour relations that have thus far escaped systematic analysis. Critical scholars have started analysing conservation as a вЂmode of productionвЂ™, which entails conservationвЂ™s inclination to transform the value of nature into capital.