Amartya Sen citáty (31 citátov) | Citáty slávnych osobností

Amartya Sen, quoted in Jonathan Steele, " Last of the old-style liberals http://www.theguardian.com/education/2002/apr/06/socialsciences.highereducation", The Guardian (2002)
2000s

“Globalization is not in itself a folly: It has enriched the world scientifically and culturally and benefited many people economically as well.”

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Amartya Sen

Amartya Sen, "Ten theses on globalization." New Perspectives Quarterly 18.4 (2001): 9-9.
2000s

“Ambedkar is my Father in Economics. He is true celebrated champion of the underprivileged. He deserves more than what he has achieved today. However he was highly controversial figure in his home country, though it was not the reality. His contribution in the field of economics is marvelous and will be remembered forever..!”

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Amartya Sen

Amartya Sen, "Dr. BR Ambedkar: As an Economist." International Journal of Humanities and Social Science Invention 2.3 (2013): 24-27.
2010s

“I personally have great skepticism about the theories extolling the wonders of "Asian values." They are often based on badly researched generalizations and frequently uttered by governmental spokesmen countering accusations of authoritarianism and violations of human rights (as happened spectacularly at the World Conference on Human Rights in Vienna in 1993).”

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Amartya Sen

1990s, Foreword to The Passions and the Interests (1996)

“Central to the Smithian approach is our willingness to see critically what we observe around us. The sense of comfort that is often associated with being content with the world as it is can seriously hamper the pursuit of justice. This understanding goes strongly against a line of thought that was powerfully presented by Friedrich Nietzshe. ‘The Christian resolve to find the world ugly and bad has made the world ugly and bad’, said Nietzshe. I think I can, with some effort, understand what Nietzsche meant, but it is hard for me, even with a lot of effort, to see that Nietzshe’s hypothesis helps us to understand the causation or resilience of the nastiness of the world in which we live. Nor, I must insist (this I do as a thoroughly unreligious person), does it offer any obvious insight into the lives and achievements of Martin Luther King, or Mother Theresa, or Desmond Tutu, who have tried to reduce injustice in the world and have done so with non-negligible success.”

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Amartya Sen

“Values and justice”, Journal of Economic Methodology, Vol. 19, No. 2, June 2012, 101–108
2010s, “Values and Justice”, 2012

“The Passions and the Interests does not have the policy urgency that a contribution to public decisions may enjoy (as Hirschman's The Strategy of Economic Development eminently does), nor the compulsive immediacy that the exigencies of practical reason generate (as Exit, Voice, and Loyalty superbly portrayed). What then is so special about this book? […] The answer lies not only in the recognition that Hirschman makes us see the ideological foundations of capitalism in a fresh way, but also in the remarkable fact that this freshness is derived from ideas that are more than two-hundred-years old. The basic hypothesis— the articulation and development of which Hirschman investigates—makes the case for capitalism rest on the belief that "it would activate some benign human proclivities at the expense of some malignant ones."”

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Amartya Sen

1990s, Foreword to The Passions and the Interests (1996)

“The global reach of Smith's moral and political reasoning is quite a distinctive feature of his thought, but it is strongly supplemented by his belief that all human beings are born with similar potential and, most importantly for policymaking, that the inequalities in the world reflect socially generated, rather than natural, disparities.
There is a vision here that has a remarkably current ring. The continuing global relevance of Smith's ideas is quite astonishing, and it is a tribute to the power of his mind that this global vision is so forcefully presented by someone who, a quarter of a millennium ago, lived most of his life in considerable seclusion in a tiny coastal Scottish town. Smith's analyses and explorations are of critical importance for any society in the world in which issues of morals, politics and economics receive attention. The Theory of Moral Sentiments is a global manifesto of profound significance to the interdependent world in which we live.”

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Amartya Sen

Amartya Sen, " The economist manifesto http://www.newstatesman.com/ideas/2010/04/smith-market-essay-sentiments", New Statesman (23 April 2010)
2010s

“That austerity is a counterproductive economic policy in a situation of economic recession can be seen, rightly, as a “Keynesian critique.” Keynes did argue—and persuasively—that to cut public expenditure when an economy has unused productive capacity as well as unemployment owing to a deficiency of effective demand would tend to have the effect of slowing down the economy further and increasing—rather than decreasing—unemployment. Keynes certainly deserves much credit for making that rather basic point clear even to policymakers, irrespective of their politics, and he also provided what I would call a sketch of a theory of explaining how all this can be nicely captured within a general understanding of economic interdependences between different activities… I am certainly supportive of this Keynesian argument, and also of Paul Krugman’s efforts in cogently developing and propagating this important perspective, and in questioning the policy of massive austerity in Europe.
But I would also argue that the unsuitability of the policy of austerity is only partly due to Keynesian reasons. Where we have to go well beyond Keynes is in asking what public expenditure is for—other than for just strengthening effective demand, no matter what its content. As it happens, European resistance to savage cuts in public services and to indiscriminate austerity is not based only, or primarily, on Keynesian reasoning. The resistance is based also on a constructive point about the importance of public services—a perspective that is of great economic as well as political interest in Europe.”

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Amartya Sen

Amartya Sen, "What Happened to Europe?", New Republic (August 2, 2012)
2010s

“Smith had no illusion that this would be easy to do, nor did he suffer from the delusion that such an exercise would, in any sense, be perfect. But he did have the conviction that the exercise could still be very useful, and the best should not be made into an enemy of the good.”

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Amartya Sen

“Values and justice”, Journal of Economic Methodology, Vol. 19, No. 2, June 2012, 101–108
2010s, “Values and Justice”, 2012

“The behavioral foundations of capitalism do, of course, continue to engage attention, and the pursuit of self-interest still occupies a central position in theories about the workings and successes of capitalism. But in these recent theories, interests are given a rather different—and much more "positive"—role in promoting efficient allocation of resources through informational economy as well as the smooth working of incentives, rather than the negative role of blocking harmful passions.”

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Amartya Sen

1990s, Foreword to The Passions and the Interests (1996)

“If Walter Bagehot was right that “one of the greatest pains to human nature is the pain of a new idea,” Ken caused an extraordinary amount of pain. Both in his economic thinking and in his political activities, he was dedicated to resisting, and where possible overturning, what he famously called “conventional wisdom” (one of his many turns of phrase that have since become commonplace locutions). Rejecting the standard economic theory based on small, anonymous households and firms that autonomously engage in perfectly functioning markets, Ken instead saw an economic stage dominated by large, nameable actors: big business, big labor, big government. Sorting out their roles and respective power was central to his analysis, and the continually shifting tensions in the interplay among them—“countervailing power” in another of his deft phrases—was the real story of how an economy behaved.”

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Amartya Sen

Stephen A. Marglin, Richard Parker, Amartya Sen, and Benjamin M. Friedman, “John Kenneth Galbraith”, Harvard Gazette (February 7, 2008)
2000s

“Smith distinguishes with great sophistication the different kinds of reasons people have in taking an interest in the lives of others, separating out sympathy, generosity, public spirit and other motivations. Even though he acknowledged the role of mental attitudes and predispositions, he went on to discuss how reasoning, which is at the heart of rationality, must have a big role in preventing us from being – consciously or unconsciously – too self-centred, or thoughtlessly uncaring.”

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Amartya Sen

“Values and justice”, Journal of Economic Methodology, Vol. 19, No. 2, June 2012, 101–108
2010s, “Values and Justice”, 2012

“Our debt to Hayek is very substantial. He helped to establish a freedom-based approach of evaluation through which economic systems can be judged (no matter what substantive judgments we arrive at). He pointed to the importance of identifying those services that the state can perform well and has a social duty to undertake. Finally, he showed why administrative psychology and propensities to corruptibility have to be considered in determining how states can, or cannot, work and how the world can, or cannot, be run.”

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Amartya Sen

"An insight into the purpose of prosperity", Financial Times (September 20, 2004)
2000s, "An insight into the purpose of prosperity," 2004

“Democracy has to be judged not just by the institutions that formally exist but by the extent to which different voices from diverse sections of the people can actually be heard.”

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Amartya Sen kniha The Idea of Justice

Zdroj: 2000s, The Idea of Justice, 2009, p. xiii

“Amartya Sen is not Indian. He had lost his Indian-ness after he left his Bengali ex-wife and married two foreign females. He has lived abroad and only visits the country for a couple of months, which cannot make you Indian.”

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Amartya Sen

Subramanian Swamy, "Sen 'lost Indian-ness' after dumping Bengali wife for foreign brides: Swamy" http://www.business-standard.com/article/politics/sen-lost-indian-ness-after-dumping-bengali-wife-for-foreign-brides-swamy-113072300490_1.html#.Ue8bEFEgKO4.twitter, Business Standard (23 July 2013)

“People's identities as Indians, as Asians, or as members of the human race seemed to give way — quite suddenly — to sectarian identification with Hindu, Muslim, or Sikh communities.”

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Amartya Sen

Amartya Sen, Reason before Identitiy: The Romanes Lecture for 1998, Oxford University Press, 1999. p. 20
1990s

“Since the conception of human rights transcends local legislation and the citizenship of the person affected, it is not surprising that support for human rights can also come from anyone—whether or not she is a citizen of the same country as the person whose rights are threatened. A foreigner does not need the permission of a repressive government to try to help a person whose liberties are being violated. Indeed, in so far as human rights are seen as rights that any person has as a human being and not as a citizen of any particular country, the reach of the corresponding duties can also include any human being, irrespective of citizenship.”

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Amartya Sen

Amartya Sen, "Human Rights and Asian Values" Sixteenth Annual Morgenthau Memorial Lecture on Ethics and Foreign Policy, May 25, 1997; Republished in: Tibor R. Machan (2013), Business Ethics in the Global Market. p. 69
1990s