The truth is that morality emerges from the development of society; it is bound to what has been necessary at given times.
When how much tax the big companies in Denmark pay was made public, this was met by a hysteric response from big business through their media outlets. There is an assumed gulf between what we want to do to satisfy our selfish interests and what is held to be right. What we do is tell the truth and explain things as they really stand and say openly to the workers: this system is rotten to the core; what is needed is to overthrow it and replace it with a socialist society.
Furthermore, while the government claimed to exist in service of the people, it failed to provide functional public systems or economic security.
And many others. According to the anthropologist Richard Lee: Before the rise of the state and the entrenchment of social inequality [about 5, years ago], people lived for millennia in small-scale kin-based social groups, in which the core institutions of economic life included collective or common ownership of land and resources, generalized reciprocity in the distribution of food, and relatively egalitarian political relations.
There is also abroad, one senses, a new openness towards dimensions of Marxist argument that cannot be disconnected from the discussion of morality, but which, unlike the latter, have received rather scant consideration.
And as society has hitherto moved in class antagonisms, morality has always been class morality; it has either justified the domination and the interests of the ruling class, or ever since the oppressed class became powerful enough, it has represented its indignation against this domination and the future interests of the oppressed.
The spiritual-cultural sphere should occupy itself with the artistic creative initiative of each individual alone or in cooperation with others, that is, Freedom. Kant replaces Hobbes's policeman in the form of an external state machine that dominates us with a policeman in our heads to ensure we resist the temptations of our natural impulses and instead act in a moral manner.
This means that everyone should be free from both political and economic coercion. I am not suggesting a return to the old monopolistic fare-setting system.