Posts tagged with: love and economics

Blog author: jsunde
Friday, February 14, 2014
By

heart mosaic1In the spirit of Valentine’s Day, I offer this wonderful bit from Jennifer Roback Morse’s transformational book, Love and Economics, in which she observes a particular vacancy in modern discourse and policymaking:

Economics has been a successful social science because it focuses on things that are true: human beings are self-interested and have the capacity for reason. But it is equally true that we have the capacity to love. This capacity is no less human, and no less defining of who we are. Too much of our public discourse has proceeded as if these two great realities of the human condition, reason and love, were in conflict with each other. The Right favors the cold, calculating, tough-minded approach of the intellect: man is essentially a Knower. The Left favors the warm, fuzzy, emotional approach of the heart: man is essentially a Lover. Yet the Left at its most extreme has given us the cold, impersonal state and its bureaucracy as the answer to social problems. At the same time, the Right at its most extreme has given us the irrationality of trying to reduce man to the sum of his bodily needs…

…It is time to cross this divide in the sphere of public discourse as well. The consequences of going off the deep end into either the direction of Love or Reason and ignoring the other can be grim indeed.

Noting the French Revolution’s bloody altar to the “Goddess of Reason,” and, somewhat inversely, the Russian Revolution’s chaotic attempt to unite humanity under “one giant family,” Morse argues that the American Revolution was distinct because it preserved the “underlying social and cultural order.” It unleashed the powerful forces of freedom and individualism, but did so in a way that kept love for the other in focus. (more…)

downloadOver at Rough Trade, the always intriguing James Poulos celebrates the increased attention  now being given to the “relationship between economic and religious life,” pointing to the Acton Institute’s very own Samuel Gregg to kick things off.

Yet he remains unsatisfied, fearful of a return to what he views to be unhelpful “conceptual frameworks and cultural antagonisms” of the past, and urging us to push toward “a new mode of analysis that breaks away from the old, exhausting debates.” For Poulos, this means embracing an “economics of grace,” an interrelated component of something he has called “radicaltarianism” in the past (see more on this here and here).

Poulos observes the typical divides among Christians as follows:

Christians who accept these teachings [about the fall of man and grace] tend to split into two economic camps: those who lean toward an uncritical embrace of free-market capitalism, and those who tilt toward a far more skeptical, suspicious attitude. For the first group, the social upshot of Christianity is an institutional framework that supports flourishing with minimal reliance on the state. Christianity supplies a good foundation for market activity. For the second, the most durable and authentic institutional frameworks supplied by Christianity raise damning questions about the sustainability of neoliberalism — the secular “democratic faith” that gives market capitalism its modern philosophical foundations. For both groups, the key is that, ultimately, religion drives sustainable economic life. The difference is that the first group typically understands religion in a Protestant way, as a driver of explosive, and morally legitimate, economic growth, while the second takes a more Catholic view, doubtful of the moral purity of explosive growth, and focused much less on growing capital than other sorts of things, like families.

Although I disagree with where precisely Poulos draw his lines — sharing much of Rodney Stark’s skepticism about an explicitly Protestant ethic (etc.) — such divides do exist, labels aside.

Describing the state of the debate more broadly, Poulos argues that our political factions have also proven unhelpful, using terms like “economic growth” based on limited materialistic assumptions. (more…)