Novak’s position depends on a correlation of North America and Latin America

Novak’s position depends on a correlation of North America and Latin America. The conventional clarification for the way that North America is rich and Latin America is poor is that North America abused Latin America. Novak calls attention to that U.S. interest in Latin America is in reality little and that Latin America’s destitution existed a long time before there was any U.S. venture there.
Novak at that point clarifies the genuine purposes behind Latin American destitution: inability to receive a financial framework that took into consideration advancement; nineteenth century Catholic Church resistance to free enterprise; and a philosophical bay between Latin Americans and North Americans. Latin Americans feel second rate in down to earth matters and predominant in profound ones. Latin America’s Catholic Aristocratic Ethic accentuates good fortune, chivalry, and status while North America’s Protestant Ethic esteems work, perseverance, duty, and responsibility. In Latin America riches is static and what is given to one is taken from another. Communism encourages Latin America’s solid customary sense by giving a unitary request, a sharp spotlight on sentiments of hatred and financial inadequacy, and a straightforward plan of good and terrible.
Novak sees that the communist talks about potential outcomes while the entrepreneur discusses substances; in any case, when each is made a decision by its certifiable execution free enterprise turns out to be more gainful of merchandise, administrations, and individual freedom. Private enterprise succeeds on the grounds that it is an economic hypothesis intended for heathens similarly as communism comes up short since it is a hypothesis intended for holy people. Free enterprise can change over people’s private desire into the creation and conveyance of riches with the goal that everybody has a strong material base. Private enterprise requests opportunity with the end goal to capacity and in this manner frees the individuals who live under it; communism apparently backings such freedom at the same time, actually, requires sharp limitations of opportunity with the end goal to work. Novak clarifies that numerous Catholic social lessons were framed in the pre-industrialist universe of medieval society which prized steadiness in financial matters, governmental issues, and religion. Ecclesiastical lessons were in this manner more worried about the only conveyance of accessible products than with the profound quality of frameworks that create new riches. Thusly, scholars have by and large been reproachful of private enterprise.
Novak set out his methodology by developing various building squares. One was the particularly Judeo-Christian perspective of the beginnings and reason for the physical world – to be specific, that the physical world owes its reality to the Creator and is God’s arrangement and blessing to humanity. The physical world has a wealth of assets, the capability of which is being stretched out consistently through human development, business enterprise, and the specialized sciences. The breaking points of the earth are not yet known. At the season of the Reverend Thomas Malthus (1766– 1824), the earth upheld 725 million people. Today, through the innovativeness of free enterprise in horticulture and drug, it underpins 6.5 billion individuals. This perspective of God’s arrangement for mankind tested the Club of Rome with its emphasis on the limit of the made world and its extremely negative perspective of populace development. Today, it establishes a solid test to the doomsters of a dangerous atmospheric deviation. Novak was in every case clear, be that as it may, that the way to riches creation isn’t simply the bounty of characteristic assets. Numerous nations have huge characteristic assets however stay poor. Or maybe, the way to riches creation is the imagination of the human individual, made as imago Dei. Human imagination, for Novak, is the essential asset of man. The making of riches lies more in the human soul and brain than it does in make a difference.
The most particular element of free enterprise – and absolutely the one that exceptionally separates it from the perspective of communism – is nonstop advancement. The innovativeness, creativity, creative ability, cleverness, and inventiveness that lie behind this are the result of human knowledge. Through the development of science, innovation, and designing, these progress toward becoming made an interpretation of through business visionaries into new items and administrations for the home, the school, the working environment, and the more extensive network in zones, for example, wellbeing, nourishment, training, transport, and recreation. Here Centesimus Annus – and Novak’s compositions when this encyclical – likewise push the significance of control in work, the social idea of riches creation, and in addition ethics, for example, judiciousness, trust, trustworthiness, and unwavering quality as fundamental fixings during the time spent riches creation. At the end of the day, riches creation is based on good establishments.
A further building square for riches creation in Novak’s postulation is Bernard Lonergan’s idea of “developing likelihood.”