The autonomy of economics from Judeo‐Christian thought: a critique (original) (raw)
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International Journal of Social Economics, 2000
Over the past century explicit discussion of theology has all but disappeared from economic discourse, while economics has been largely ignored by theologians. This paper argues that this separation is neither desirable nor possible, and calls for a theological economics. The argument is in two parts -a primary argument for the necessity and primacy of theology coming from the nature of orthodox Christian theology, and a secondary argument based on points of contact between economics and theology. Acceptance of the argument does not lead to a separatist "Christian" economics, but rather to discussion of theology implicit in contemporary economics and better relations between the two disciplines. Some existing work along these lines is briefly surveyed.
Economics in Christian Perspective: Some Ontological and Epistemological Facets
When considering a Christian perspective on economics, it is important to place the area of economic life into some philosophical perspective with regard to ontology and epistemology. What is it that we are discussing when we deal with "economics"? This term can ambiguously refer to both theoretical economic considerations, and the actual phenomenon of economic transactions and interactions among people and institutions. A brief discussion of foundational issues is therefore in order.
Journal of the History of Economic Thought, 2015
But there is a more substantial worry about the unkept promise of the book. Putting emphasis on practice in order to get away from normative methodology is one thing, but the emphasis on practice in the history of science also bears witness to another suspicion: that scientists lack a language to describe what they do; self-representations of scientists are misleading, as they are just like musicians not trained in doing so. While Maas does a relatively good job in overcoming normative methodology, he still shares much of the language that economists themselves use when talking about their work in controversies. Questions regarding the historical nature of economic methodology are thus diffi cult to even pose (do controversies aim at representing economic practices, or rather at changing them? Under which historical conditions are methods contestable and contested in the fi rst place?). The reason why Maas does not pose such questions might be that he lacks a historical theory as a source of a different language. Claiming the label of "historical epistemology" (p. 4), what he does is in fact not more than factual history of methods. But even the most conservative philosophers of science have never questioned the mere fact that methods changed. Just as philosophical epistemology gives an explanation of why one scientifi c theory is superior to another, historical epistemology, according to the understanding of this reader, should give reasons why this or that regime of knowledge was appealing to historical actors at a specifi c moment of time. In short, this is a charming and short introduction to economic methodology that calls for more research to re-appropriate the standard body of knowledge of this fi eld. As in an Old Amsterdam cheese, there remain many holes to be fi lled in the historical epistemology of economics. Perhaps in future years, we will read more by Harro Maas, then written with a Swissfranco touch, but probably still with a Dutch accent.
A Critique of Economic Theology (Political Economy, 97 pp.)
As the title suggests, this extended essay is a critique of mainstream economic theory (neoclassical and neo-Keynesian), which serves the function of a theology for the Capitalist religion -- a rationalization and legitimization of capitalist accumulation. The economics faculty constitute a secular priesthood with its own arcane form of self-referential theological discourse. The essay examines the discursive and institutional practices which systematically distort genuine understanding of the economic system in a way that rationalizes capitalist production.
Deification and the Dismal Science: On Orthodox Theology and Economics
Greek Orthodox Theological Review, 2016
This paper outlines a basic methodology for approaching economic issues from the perspective of Orthodox theology. In the first section, I examine (1) the standard definition of economics and (2) the character of economics as a social science and its methodological differences from the physical sciences. In the second section, I examine the role of morality in economics. In the final section, (1) I draw upon Vladimir Lossky and St. Maximus the Confessor inter alia to develop an Orthodox approach to economics. Then (2) I offer four suggestions for interdisciplinary work between Orthodox theology and economics. In conclusion, I argue that both can benefit from one another: Positive economics needs ethics for normativity, and Orthodox theology needs economics for prudent application of spiritual and moral principles.
Review of The Routledge Handbook of Economic Theology
Journal of Economics, Theology and Religion, 2021
The Routledge Handbook of Economic Theology is based on the premise that economics and business administration have undergone a theological turn of their own after the secularization of society. It defines economic theology as follows: It is the study of the forms of interaction between theological imaginaries on the one hand, and economic thought and economic-managerial practices on the other, both past and present. It identifies explicit and implicit theologies inherent in economic concepts, institutions and practices as well as the role of economic terminology within theological thought, both past and present (4). On this basis, the forty-nine contributors from a range of disciplines study the way in which the development of theories in economics is grounded in the history of theology, or the way in which the sense of the sacred is still present or even activated in the profane realm of management, production, consumption, finance, and entrepreneurship in the contemporary world. Thus, the theological notion of justification by grace is seen as a source of inspiration for a way of speaking about the economy in which the good life is not seen as booty in a victorious trade war, but as a gift. In light of Jewish, Christian, and Islamic views of humanity, economic concepts such as money, debit and credit, property, prosperity, governance, markets, profit, and poverty are interpreted as incentives for the renewal of personal relations, while the exchange of goods and services is seen as potentially beneficial to the community (D. Stephen Long, W. Cavanagh, D. Bell, L. Bruni, S. Zamagni). Many contributors are critical of the concept of the homo economicus when it comes to explaining actual economic behavior. There is a growing realization, at least among theological economists, that human beings should first and foremost be seen as social, relational, or even loving beings.
Econ Journal Watch, 2014
Professional economics would benefit from an infusion of religious formulations, particularly the notions that all humans are made in God’s image and are fallen creatures. This infusion would lead economics to more openly recognize the role of moral reflection in economic thinking and enhance the way in which economics conceives of the use of knowledge in both the private and public sectors. In addition, particular benefits might be realized in rethinking conceptions of entrepreneurship, competition, and opportunistic behavior. I provide examples of the ways Christian values shape my research agenda as an economist.
FROM HOMO ECONOMICUSTO HOMO DIGNUS. THE INDISPENSABILITY OF PATRISTICS FOR ECONOMICS, EVEN AFTER THE ENLIGHTENMENT, 2022
Before economic science developed into an independent discipline in the eighteenth century, economic questions were the stuff of theological treatises. In summae such as those of the realist Thomas Aquinas, and in the Collectorium of the nominalist Gabriel Biel, questions of human behavior, virtues and vices in social and economic transactions and relations were addressed in the broader context of religion and theology. But as economics became independent as a scientific discipline, God disappeared from economics. In this paper, the problem is addressed that the scientific standards that apply in economics and theology seem to exclude interdisciplinary cooperation. Then it is pointed out that the opposite is in fact the case: the methods used in economics and theology are not the same, but complementary. It will become clear that it is useful to rekindle the time-honored bonds between economics and theology as scientific disciplines, in order to deepen and enrich the human view that underlies economic research. Finally, a concrete example is provided of how theologians can help economists to gain a more precise and deeper understanding of the human phenomenon, which will be of use to them as they refine their research hypotheses. It is shown that theology can be of added value by broadening the ‘economic view of human beings’. The study of Scriptural and patristic sources, especially the works of St. Augustine, can help to refine and deepen the meaning of this word, precisely with a view to theory formation in economics.