The phrase "aggregate goods" is correct and usable in written English.
It can be used in contexts related to economics, inventory management, or data analysis when referring to a collection or total of goods.
Example: "The report analyzed the aggregate goods available in the warehouse to determine the overall inventory levels."
Alternatives: "total goods" or "combined goods".
One could, instead, aggregate goods for each individual but not aggregate goods of separate individuals (Roberts 2002).
Today, it put another link into the second of these strategies with the acquisition of Commerce Interface a channel management technology used in e-commerce operations that aggregate goods from multiple vendors.
The dynamic IS curve summarizes the aggregate goods demand in the economy: begin{aligned} y_t^{mathrm{d}}=psi Ey_{t+1}^{mathrm{d}} + (1-psi ) y_{t-1}^{mathrm{d}} - alpha (i_t-E pi _{t+1}-overline{r}) - eta d_t^{{{mathrm{P}}}} + v_t^{mathrm{d}} end{aligned} (1)in which y denotes (real) output, i the short-term nominal interest rate, (pi) the rate of inflation in the general price level.
From benevolence flows ideas like maximizing aggregate good, not harming anyone, and not interfering with individuals' liberty.
They maintain that Plato conceives of the city's good as nothing more than the aggregate good of all the citizens.
The fact that an act promotes a maximum of aggregate good is a fact that counts in favour of it, morally.
It is instructive to begin with the simplest model of a competitive labor market: a single aggregate good, Q, is produced using a production function that combines capital (K) and a homogeneous labor input (L).
When Socrates says that the happiest city is a maximally unified city (462a-b), or when he insists that all the citizens need to be bound together (519e-520a), he seems to be invoking a conception of the city's good that is not reducible to the aggregate good of the citizens.
He holds that the duty of non-maleficence is more important than the duty to promote a maximum of aggregate good (RG 21, 22; FE 75, 130n1), and he suggests that the duties of fidelity, reparation, and gratitude are in general more weighty than the duty to promote the good (RG 19, 30, 41 42; FE 77, 76, 90, 187).
Rawls reads the willingness of utilitarianism to impose losses on individuals for the sake of the aggregate good as a mark of utilitarianism's failure to recognize the status of individuals as ends-in-themselves and not merely means to the ends of others.
It aggregates goods from a number of different vendors to offer up not just produce from local farms, but also meats, dairy, baked goods, and a wide selection of pre-packaged snacks and drinks.
