Journal on Policy and Complex Systems
ic growth has been almost continuous and unprecedented .
The most seductive notion contained in the Keynesian vision of the future is that the art of life would replace the means of life as the primary concern of humanity . The greatest fear he had for the future was that humanity would not be ready to enjoy the abundance when it arrived . Critiquing the wealth of his own day , he noted how people wasted the bounty that was theirs to enjoy .
Keynes also warned that if the acquisition of material wealth should lose its social importance , the human race would face a new moral dilemma as well as a new evolutionary challenge , once Economic Man was dead and buried . In a world that lacks want , the pursuit of money for its own sake would become a vice , and we would no longer applaud and encourage those who blindly chase after riches . That kind of avarice would seem pathological even . Material success would instead , eventually , render societies more humane . We would all walk in the same path of virtue and wisdom , and engage in collective problem solving on a global scale .
Keynes hypothesized that the closer we are to solving the economic problems , the closer humanity would come to embracing common , shared human values . Although there is much in the contemporary political economy to refute Keynes ’ s optimistic projection that shared prosperity would pacify the divisive passions and interests of nations , Keynesian optimism about the future continues to animate contemporary social thought .
Keynesian Optimism and the Global Middle Class
Harvard economist Larry Summers and Singaporean diplomat Kishore Mahbubani express Keynesian optimism about the
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