“We need transformation, relief, and opportunity…in that order,” says AEI’s Arthur Brooks in a new video on conservatism and poverty alleviation. “Transformation starts with culture. Transformation is faith, family, community, and work…That’s the beginning of getting people into the process of rising.”
Reading this profile of UPS’s “Mr. Peak,” Scott Abell, is an enlightening exercise, particularly after the close of this holiday season. Mr. Peak is the guy in charge of making sure that the thing you ordered the Friday before Christmas gets there by Christmas Eve. Or as Devin Leonard puts it, “It’s become so easy for people to shop via computers and smartphones that they frequently delay their purchases until the last minute. Mr. Peak’s job, in effect, is to fulfill the Internet’s promise of instant gratification.”
In my Christmas commentary, I wondered about what a civilization organized around the principle of instant gratification might look like. It wasn’t a pretty picture: “A society that sows the gratification of its material desires everywhere and always, without limitations of rest or Sabbath, will reap a harvest of barbaric sensualism.”
If the Internet promises instant gratification, is the world wide web a force for barbarism rather than civilization? No, but perhaps only if we are willing and able to adjust our expectations. The civilized thing to do might be to order your Christmas presents with more than a few hours to spare. It would certainly make life a bit easier on Mr. Peak. He had a pretty rough season this year.
Mr. Peak “tries to get his family to avoid Internet shopping altogether after Thanksgiving. ‘I’m not going to tell them not to shop,’ he says. ‘But I tell them that they should do it early. Early’s better.'”
In this week’s commentary, I examine the link between delayed gratification and civilization. I use the image of children waking up on Christmas morning to a cornucopia of presents under the tree. But for many this year, the delivery of presents was delayed.
Ray Hennessey writes over at Entrepreneur that our consumption habits and expectations, which exemplify an ethic of instant gratification, have a lot to do with delivery failure. As he writes, there is plenty of blame to go around, but the buck stops, so to speak, with we the buyers: “consumers taking to Twitter and Facebook claiming the shipping giants are modern-day Grinches should spend a moment this Boxing Day examining what role their own habits had in stopping Christmas from coming.”
My advice if your presents didn’t arrive by Christmas morning? Keep calm and Christmas on. There are, after all, a whole eleven days after Christmas morning to continue the celebration!
Income > spending = surplus
Surplus x time = wealth
According to Mr. Micawber from Dickens’ David Copperfield:
Annual income £20, annual expenditure £19.975 = happiness
Annual income £20, annual expenditure £20.025 = misery
What’s most notable about O’Rourke’s analysis is that it largely avoids the typical arguments about whether the Swedish system “works” — whether mouths are fed, entitlements are sustainable, healthcare is accessible, etc. — pondering, instead, what kind of spirit bubbles beneath its shiny skin:
Even O’Rourke is stunned to find such a neat-and-tidy realm of politeness and prosperity. “The Swedes, left wing though they may be, are thoroughly bourgeois,” O’Rourke writes. “They drive Saabs like we do, know their California chardonnays, have boats and summer cottages, and vacation in places that are as much like home as possible, which is to say at Disneyland.”
If life is all about cutting the pie evenly and outsourcing the “big things,” all while still holding dearly to your washer and dryer and that cute little cabin on the bay, Sweden beckons…
…[T]he bulk of O’Rourke’s critique eventually rests on the supposed perfection itself: whether a land wherein “nobody is doing anything bizarre” is one worth pursuing in the first place. Though O’Rourke is at first pleased to find “no visible crazy people” in the public squares, the lifeless humdrumness of it all quickly leads to uneasiness.
In the past, I’ve labeled such misaligned dreamlands as “robot utopias” — environments that, despite being imagined as comfy and cozy and efficient and equitable, are not particularly suited to human needs or divine dreams. (more…)
Over at Think Christian today, I lend some broader perspective concerning the link between money and happiness occasioned by a piece on The Atlantic on some research that challenged some of the accepted scholarly wisdom on the subject.
The Bible is our best resource for getting the connection between material and spiritual goods right. I conclude in the TC piece, “As Jesus put it, ‘life does not consist in an abundance of possessions.'” Or to put it another way, we live on bread but not bread alone.
And so money is a good, but not a terminal good. It isn’t an end in itself, but rather is a means to pursuing other good ends. The Heidelberg Catechism teaches us, for example, that we work “faithfully” so that we might “share with those in need.”
Another piece just out today argues that money, when used rightly, can be a means to make us happy. But significantly, the findings of Elizabeth Dunn and Michael Norton show that such uses of money often correspond to ways not motivated directly by our own pursuit of happiness. Thus, among the “five key principles” they find that helps “turn cash into contentment” is one that resonates directly with the wisdom of the catechism noted above: “Invest in Others.” This means recognizing that “spending money on other people makes us happier than spending it on ourselves.”
Check out the work of Elizabeth Dunn and Michael Norton in their new book, Happy Money: The Science of Smarter Spending.
I recently wrote about the need to reach beyond an earthbound economics, re-orienting our thinking around a more transcendent framework that requires active spiritual engagement and discernment. Even as Christians, far too often we set our focus too strongly on temporal features like material needs, happiness, and quality of life—all of which come into play accordingly—without first concerning ourselves with what God is actually calling us to do as individuals.
Transcendent ends will only come from transcendent beginnings, and those beginnings will only be ordered properly if we take the time to identify what objective truths exist for society and how exactly God is calling us to participate within that broader social framework.
As Charlie Self notes in his book, Flourishing Churches and Communities: A Pentecostal Primer on Faith, Work, and Economics for Spirit-Empowered Discipleship, “cultural, economic, and social institutions are built on transcendent moral foundations,” and rely on spiritually transformed individuals to function and flourish toward God’s ultimate ends. By structuring our institutions around this understanding, we create more opportunity for society to reach past the mere meddling of man.
As Self explains, properly rooted ourselves in transcendent truths opens the door to a broader, fuller approach to “service” itself:
Economic and personal liberties must be united with the rule of law to nurture loving and just expressions and allow all people to flourish. Objective truths, which guide behavior and relationships, do indeed exist. There must be explicit and implicit values that ensure cohesive and prosperous living. The Holy Spirit gives discernment and wisdom, enabling Christians to engage virtuously in commerce and culture without being enslaved by the perversions of liberty caused by rebellion and sin. (more…)
Despite the inevitable flurry of trite sugary clichés and predictable consumerism, Valentine’s Day is as good an opportunity as any to reflect on the nature of human love and consider how we might further it in its truest, purest form across society.
For those of us interested in the study of economics, or, if you prefer, the study of human action, what drives such action—love or otherwise—is the starting point for everything.
For the Christian economist, such questions get a bit more complicated. Although love is clearly at the center, our understanding of human love must be interconnected with and interdependent on the love of God, which persistently yanks our typical economist sensibilities about “prosperity,” “happiness,” and “quality of life,” not to mention our convenient buckets of “self-interest” and “sacrifice,” into transcendent territory.
The marketplace is flooded with worldly spin-offs, as plenty of cockeyed V-Day ditties and run-of-the-mill romantic comedies are quick to demonstrate. At a time when libertine, me-centered approaches appear to be the routine winners in everything from consumerism to self-help to sex, we should be especially careful that our economic thinking doesn’t also get pulled in by the undertow.
In her book Love and Economics: It Takes a Family to Raise a Village, Jennifer Roback Morse cautions us against these tendencies and points us in the right direction, challenging us to reconsider our basic view of human needs and potential.
Morse begins with a critique of homo economicus (economic man), a portrait of man as Supreme Calculator, capable of number-crunching his way to happiness and fulfillment on the basis of cut-and-dry cost/benefit analysis. Such a view ignores the social and spiritual side of man while submitting to a cold, limiting, earthbound order. As Rev. Robert Sirico notes in the last chapter of his recent book, “Any man who was only economic man would be a lost soul. And any civilization that produced only homines economici to fill its markets, courts, legislative bodies, and other institutions would soon enough be a lost civilization.” (more…)
Pulitzer Prize-winning historian David McCullough is author of popular biographies such as Truman and John Adams, and at 79 years old, he’s still going strong. When asked by Harvard Business Review whether he is ready to retire, McCullough offered some interesting perspective on how he views his work through the American founders’ understanding of the “pursuit of happiness” (HT):
I can’t wait to get out of bed every morning. To me, it’s the only way to live. When the founders wrote about life, liberty, and the pursuit of happiness, they didn’t mean longer vacations and more comfortable hammocks. They meant the pursuit of learning. The love of learning. The pursuit of improvement and excellence. I keep telling students, Find work you love. Don’t concern yourself overly about how much money is involved or whether you’re ever going to be famous. I’m giving a talk at Dartmouth this week. It’s called the Hard Work of Writing. And it is hard work. But in hard work is happiness.
As I’ve examined before, defining happiness can be an elusive task, yet McCullough seems intent on pushing for much more than rainbows and lollipops. Indeed, his understanding of ultimate human fulfillment meshes quite easily with Lester DeKoster’s focus on work as a process for finding “meaning.” Arthur Brooks’ emphasis on “earned success” also comes to mind. (more…)
On Tuesday, the Acton Institute co-sponsored, along with Regent University’s College of Arts & Sciences and School of Divinity, To Fail or To Flourish: Does My Life and Work Really Matter? The purpose of the event was to initiate a conversation on campus on the topic of human flourishing involving students, faculty, staff and administration.
The day started with a session by Dr. Corné Bekker entitled, “Does the Bible Say Anything About Flourishing?” Dr. Bekker leads the Ph.D. in Organizational Leadership Ecclesial Leadership major, teaches in the doctoral programs of the School of Business and Leadership, and is actively involved in research on the use of Biblical hermeneutics and spirituality to explore leadership.
Dr. Bekker examined the question, “What does it mean to be fully alive?” He cited St. Iranaeus’ quote (“the glory of God is man fully alive”) and explained how it is often misquoted and/or misused, oftentimes in the context of flourishing. David Kelsey, in “On Human Flourishing,” says, “Christian theology has a large stake in making it clear that its affirmations about God and God’s ways of relating to human beings underwrite human beings’ flourishing.” Flourishing is not simply being happy or feeling fully alive. Human flourishing must start with Christ Himself. Kevin Cronin in his book Kenosis: Emptying Self and the Path of Christian Service describes three relationships important to flourishing: God and self, others and self, self and self. Dr. Bekker described these three relationships in the remainder of his lecture.