Robert B. Reich makes a powerful case for the expansion of America’s moral imagination. Rooting his argument in common sense and everyday reality, he demonstrates that a common good constitutes the very essence of any society or nation. Societies, he says, undergo virtuous cycles that reinforce the common good as well as vicious cycles that undermine it, one of which America has been experiencing for the past five decades. This process can and must be reversed. But first we need to weigh the moral obligations of citizenship and carefully consider how we relate to honor, shame, patriotism, truth, and the meaning of leadership. Powerful, urgent, and utterly vital, this is a heartfelt missive from one of our foremost political thinkers.

Despite social and economic advances around the world, poverty and disease persist, exacerbated by the mounting challenges of climate change, natural disasters, political conflict, mass migration, and economic inequality. While governments commit to addressing these challenges, traditional public and philanthropic dollars are not enough. Here, innovative finance has shown a way forward: by borrowing techniques from the world of finance, we can raise capital for social investments today. Innovative finance has provided polio vaccines to children in the DRC, crop insurance to farmers in India, pay-as-you-go solar electricity to Kenyans, and affordable housing and transportation to New Yorkers. It has helped governmental, commercial, and philanthropic resources meet the needs of the poor and underserved and build a more sustainable and inclusive prosperity. Capital and the Common Good shows how market failure in one context can be solved with market solutions from another: an expert in securitization bundles future development aid into bonds to pay for vaccines today; an entrepreneur turns a mobile phone into an array of financial services for the unbanked; and policy makers adapt pay-for-success models from the world of infrastructure to human services like early childhood education, maternal health, and job training. Revisiting the successes and missteps of these efforts, Georgia Levenson Keohane argues that innovative finance is as much about incentives and sound decision-making as it is about money. When it works, innovative finance gives us the tools, motivation, and security to invest in our shared future.

Is business just a way to make money? Or can the marketplace be a venue for service to others? Scott B. Rae and Kenman L. Wong seek to explore this and other critical business issues from a uniquely Christian perspective, offering up a vision for work and service that is theologically grounded and practically oriented.

Common Wealth, Common Good is a study of the political discourse of the Commonwealth of Poland-Lithuania in the late seventeenth and early eighteenth centuries. It argues that the Polish-Lithuanian political tradition was preoccupied during this period with moral concepts, in particular that of public virtue, understood as the subordination of private interests to the common good. Polish-Lithuanian politicians and commentators analysed their politics primarily in moral terms, arguing that the Commonwealth existed for the promotion of virtue, and depended for its survival upon on the retention of virtue among rulers and citizens. They analysed the acute political dysfunction that the Commonwealth experienced from the late seventeenth century as the result of corruption in the body politic. Proposals for reform of the Commonwealth's government aimed at reversing this corruption and restoring virtuous government in the service of the common good. Benedict Wagner-Rundell analyses the most important political treatises, including reform proposals, of the late seventeenth and early eighteenth century, to demonstrate how virtue was central to contemporaries' understanding of the Commonwealth and its situation. He also argues that a concern with promoting virtue drove the development of local government during this period, and animated efforts for reform of the Commonwealth at the Sejm (Parliament) of 1712-13, and during the General Confederation of Tarnogród of 1715-17, a mass uprising by the Polish-Lithuanian nobility against King Augustus II. Placing the subject in international context, Common Wealth, Common Good argues that the Polish-Lithuanian political tradition's continuing preoccupation with virtue set it apart from republican traditions elsewhere in early-modern Europe and North America, where thinkers were beginning to consider whether self-interest could be harnessed as a positive political force. The Polish-Lithuanian tradition's failure to match such developments elsewhere in Europe arguably demonstrates its backwardness: however, its emphasis on the need for political systems to be underpinned by shared values still has great relevance today.

Examines the political discourse of the Commonwealth of Poland-Lithuania in the late 17th and early 18th centuries, arguing the importance of moral concepts, especially that of public virtue, during the period.

"How adroitly he cuts through the crap and really says something", describes "The Village Voice" of world-famous political writer and lecturer Noam Chomsky. In his latest report on the state of the world, Chomsky discusses a breathtaking variety of topics, ranging from Japan's trade policies to the "war" on drugs, corporate welfare, and much more.