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Nietzsche and Informal Value Transfer Systems (IVTS)

  • Michel Dion
Chapter
Part of the Ethical Economy book series (SEEP)

Abstract

Informal value transfer systems (IVTS) seem to be morally neutral. But it is not the last word about their moral/immoral character. We could then fall into the gap of false (self-forged) interpretation: we could exert strong (conceptual) pressures in order to make IVTS phenomenon fitting within our own understanding of financial crimes. In doing so, we would distort reality and neglect the major part of the IVTS phenomenon: the culture of lies, deception and manipulation. Such culture could be developed in legitimate as well as illegitimate IVTS activities. According to Nietzsche, our self-knowledge is closely linked to the knowledge of everything that is. Our self-knowledge is quite limited. According to Nietzsche, we are strangers to ourselves. We are not beings of knowledge with respect to who-we-are. Self-perception is based on mistakes, that is, wrong interpretations of who-we-are. Others’ opinion (about ourselves) is always used to strengthen our self-perception. Authorities are respected by individuals, since the attitude of mutual respect could reinforce self-confidence. We should remind Nietzsche’s principle of a limited self-knowledge, particularly when we are looking at the IVTS phenomenon.

Keywords

Moral Judgment Human Existence Conditioning Factor Religious Institution Life Process 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

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Copyright information

© Springer Science+Business Media Dordrecht 2014

Authors and Affiliations

  • Michel Dion
    • 1
  1. 1.Département de managementUniversité de Sherbrooke Faculté d’administrationSherbrookeCanada

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