Protestant economics is predicated on the motivational drivers of selfishness and envy in the service of the nation’s economy and wealth.
So by harnessing the “bad” towards the “good”, it might be thought that the “good” has cleverly triumphed by transforming the “bad” into a labour of the production of the “good”, according to its casuistical dialectics or dialectical casuistry?
But this neglects the very success of that dialectical system in becoming a new set of sociopolitical standards and constituting a new norm.
It’s success transforms what was initially the clever but resigned exploitation of the “bad” – which in any case is produced – into a systematic necessity for the “bad” which then incentivises and increases the production of the “bad”.
These dialectical shufflings and transformations between “good” and “bad” are the sociological result of economic necessity that is in line with profitability strategy serving ideas of wealth.
It is interesting to note the frequent reversal of literal meanings in the Anglo-Saxon vernacular vocabulary of approval, where words literally denoting “badness” (including the word “bad”) are used to refer to the “good” or “goodness”.
This shows the malleability and mobility of moral evaluation characterising such social structures.
It’s a disciplined socius instantly responsive to the needs of military economy.
It’s why Anglo-Saxon Protestant cultures are indisputably the world’s most prolific and paranoid producers of conspiracy.
That conspiracy industry is the sign that Anglo-Saxon Protestant, so-called, “civilian” cultures are pre-militarised, militarised in advance.
That general form of militarisation is the real result of “modernity”, a result that has unfortunately become a global model.