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ndergone through historical changes way back from pre-capitalist societies, capitalist societies, mercantilism as well as neoliberalism it can also be changed to suit the changing trends in market economy.
To improve on our ability to live in a multicultural world; we should have a keen attention on our consumption patterns, have knowledge on circumstances and impacts of what we consume to enable us act responsibly. This will give us room to be able to join others in challenging inequity and injustice brought about with the capitalists to laborers and consumers. This is because the intrinsic nature of man will not allow others to also benefit the same, instead, the capitalists will continue with their spirit of accumulation not considering the working conditions of the laborers and consumers not able to have the right quality of goods that they are suppose to have in the name of cultural capitalism across the globe (Sorrells 177).
Since cultural and ethnic diversity is not a new phenomenon; the argument of the three scholars about difference is that people should accept the reality and desirability of diversity and then be able to structure political and economic life accordingly. The difference is only created by the few individuals whose motives are only embedded in a capitalist system that which is organized around competition over the scarce resources, domination, identity and self-centered ambitions. Therefore, what is more important is a notion of the common good to any political society; from a multicultural perspective, this common good must be generated not by transcending or ignoring cultural and other differences, but through their interplay in a dialogical, agonistic political life (Allan 52). A sense of belonging must ultimately be political, based on a shared commitment to a political community. Since commitment, or belonging, must be reciprocal, citizen will not feel these things unless their political community is also committed to them and makes
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