At present, culture is decorative rather than structural; although it may lift the spirits ... The Lean Economy, in contrast, will depend for its existence on a deep foundation in culture. It is possible to live without it, but only for a time, like holding your breath under water.

The difficult task will not be to move away from our market-based civil society: that will fall away so fast that we will find it hard to believe it was ever there. The task, on the contrary, is to recognise that the seeds of a community ethic—and, indeed, of benevolence—still exist. It is to join up the remnants of local culture that survive, and give it the chance to get its confidence back. We now need to move from a precious interest in culture as entertainment, often passive and solitary, to culture in its original, earthy senses of the story and celebration, the guardianship and dance that tell you where you are, and who is there with you...

At its core, the new economy is based on culture: on the culture of innovation, on the culture of risk, and the culture of expectations, and, ultimately on the culture of hope in the future.

Our economy, society, and culture are built on interests, values, institutions, and systems of representation that, by and large, limit collective creativity, confiscate the harvest of information technology, and deviate our energy into self-destructive confrontation. This state of affairs must not be.

We don’t think the world can be Woodstock … Who’d think the world could be a perpetual carnival? But we do think that the world could rediscover values that used to be automatically produced by culture but aren’t anymore because culture is subject to the commodification in our world. Everything is sold back to us, targeted to demographics. What we have to do is make progress in the quality of connection between people, not the quantity of consumption.

Economic development can bring prosperity but it can also be a drag to arts and culture.

The marketplace does only one thing — it puts a price on everything.<p>The role of culture, however, must go beyond economics. It is not focused on the price of things, but on their value. And, above all, culture should tell us what is beyond price, including what does not belong in the marketplace. A culture should also provide some cogent view of the good life beyond mass accumulation. In this respect, our culture is failing us.

The shattering of modern culture is the result, on the plane of ideological struggle, of the chaotic crisis of these antagonisms. The new desires that are taking shape are presented in distorted form: present-day resources could enable them to be fulfilled, but the anachronistic economic structure is incapable of developing these resources to such ends. Ruling-class ideology has meanwhile lost all coherence because of the depreciation of its successive conceptions of the world (a depreciation which leads the ruling class to historical indecision and uncertainty); because of the coexistence of a range of mutually contradictory ideologies (such as Christianity and social-democracy); and because of the mixing into contemporary Western culture of a number of only recently appreciated features of several foreign civilizations. The main goal of ruling-class ideology is therefore to maintain this confusion.

As today’s form of capitalism is not compatible with our social and cultural value system, sooner or later it will be damaging to the foundations of societies and the values they are built on.
Therefore, capitalism must be upgraded in a way that is compatible with societal and cultural values and with the fairness principle to provide equal opportunities.

The market economy is not everything. It must find its place in a higher order of things which is not ruled by supply and demand, free prices, and competition. It must be firmly contained within an all-embracing order of society in which the imperfections of and harshness of economic freedom are corrected by law and in which man is not denied conditions of life appropriate to his nature.

Western Civilization is in the crisis it is because we have sacrificed more profound values than the immediate and quantifiable consequences we tend to associate with the pursuit of our material interests. Among these are peace; liberty; respect for property, contracts, and the inviolability of the individual; truthfulness and the development of the mind; integrity; distrust of power; a sense of spirituality; and philosophically-principled behavior. But when our culture becomes driven by material concerns, these less tangible values recede in importance, and our thinking becomes dominated by the need to preserve the organizational forms that we see as having served our interests.

Culture feeds on the sap of economics, and a material surplus is necessary, so that culture may grow, develop and become subtle.

"A proper community, we should remember also, is a commonwealth: a place, a resource, an economy. It answers the needs, practical as well as social and spiritual, of its members - among them the need to need one another. The answer to the present alignment of political power with wealth is the restoration of the identity of community and economy.
(pg. 63, "Racism and the Economy")"

Thirdly and probably... a bit even more importantly, this crisis has made us think "What is really important?" ...[I[n the neoliberal system of thinking... that question doesn't even exist... because... in that system... something's value is... determined by the market. ...[T]his has been one of the key themes of the market economy where they have argued that there is no ethical system that can tell you what is more important and what is less important... [A]ll of these ideas about the that the Classical and Marxist economists have struggled with... are... nonsenses. If someone is that valuable, the market will make... sure... that person gets paid better... [W]hen progressive economists try to argue that there are some services that are essential, that are part of human rights... market economists... poo poo the idea. But now... the UK government is talking about key workers... the American government is talking about essential employees, and most of them are people who, in the market paradigm, were not very valuable... because these were people like—medical doctors are exceptions here—but... nurses... care home workers, people working in supermarkets, delivery people... people who have worked at very low wages, and therefore according to logical market economics... are not very valuable for society. But now we realize that without these people the society cannot be the same. We have also realized more broadly the importance of , unpaid care work and child care, household management, mostly done by women. These have been literally valued at zero because it's not marketed. Now we realize that without this care economy... product sector.., society cannot even exist...