Promoting what we Oppose - Part 2 (original) (raw)
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The Substance of Things Hoped For: On the Faith and the Economy (Promoting what we Oppose, Part 2)
2014
In the first part of this series it was argued that there is an inextricable bond between economic and cultural liberalism such that when Catholics identify the faith with the defence of neoliberal economics, even though they may oppose abortion, they end up promoting exactly that which they oppose. In this the second part this point is expanded upon and the argument made more explicit and that by reference to Pope Francis' recent Apostolic Exhortation, Gaudium Evangelii. The Exhortation evidences a view of matters economic that sits ill with capitalism, a point understood by Catholic commentators who champion Neoliberalism. This essay argues that Francis' comments are nothing new, especially when compared to what John Paul II and Benedict XVI have written on the subject; indeed, that Francis' Exhortation can be seen as a tempering of their critique of economic liberalism. The essay attempts to tease out what it is that informs the critique of the popes and shows that it has to do with what flows out from the rejection of metaphysics proper, a rejection that defines Modernity, and which ends in the deracination of all things such that even the very concept of 'substance' is dissolved and, thereby, all is made plastic and malleable, including human life. The important point the essay wishes to make is this: the popes are quite clear that the form a culture's economy takes can both ground and exacerbate this anti-essentialist logic, what's more the economy above all others that does this is the one they identify with neoliberal capitalism. As a consequence, Catholics who champion this form of economic theory must think seriously as to whether or not they or the popes are wrong on this matter.
POPE FRANCIS AND HIS CALL FOR A NEW ECONOMIC MODEL: THE ANTHROPOLOGICAL CRITERION
Journal for the Study of Religions and Ideologies, 2021
Pope Francis argues for a shift to a new economic model that is in the service of the human life and is "more attentive to ethical principles" (LS 189). He does not endorse a specific model except that he provides conditions, principles, and frameworks by which its ethos must be grounded against. As part of his pastoral approach and his vision of a synodal Church, he invites everyone to participate and contribute to this discussion because "not all discussions of doctrinal, moral or pastoral issues need to be settled by interventions of the magisterium" (AL 3). It is within this papal invitation of discoursing this new economic model where this paper aims to contribute particularly on the centrality of the anthropological criterion. The first section explores the meaning of his articulation on economics; situating it within the economic discourse of Pope John Paul II and Pope Benedict XVI. The second section focuses on the anthropological criterion as problematized by the identification of the homo economicus as self-interested. The third section draws a theoretical framework from substantivist economics in forwarding the desired economic ethos while the fourth section provides praxeological inputs and argues that homo economicus can be prosocial when the culture that is embedded in a particular economic model is put together to nurture such ethos.
Introduction: Towards an Economic Anthropology of Catholicism, in the Age of Pope Francis
Journal of Global Catholicism, 2024
He received an M.A. from the University of Lisbon and a Ph.D. from the University of California, Los Angeles. During 2017-18, Dr. Weeks was an affiliated researcher at the Ecole des hautes études en sciences sociales in Paris. His research has been published in the journals Deleuze and Guattari Studies, Dialectical Anthropology, Review of Radical Political Economics, among others.
2010
This essay presents Pope Benedict's understanding of the role of government in the economy as presented in the encyclical Caritas in Veritate. It first makes a brief statement regarding the timeliness of the encyclical for the contemporary American and global contexts, marked by the crisis following three decades of neoliberal capitalism exemplified by the United States. The second section discusses several of the areas in the economic sphere for which Pope Benedict XVI envisions a positive role for government, which are in continuity with the teaching of John Paul II but in significant tension with neoliberal perspectives. In the wake of the continuing global economic crisis, the third section -under the heading of Finance and the Economy -treats Benedict's teachings on areas such as unions, economic models for development, globalization, and finance, noting the havoc wreaked by inadequate regulation. The fourth section is also particularly timely for American readers, addressing health care policy and environmental stewardship.
The Economy and Religion: Two Worlds? Catholic Thoughts on the Spirit of Capitalism
2020
By Kees de Groot| 13 May 2020 | historical perspective, critiquing / reinventing capitalism, religious perspectives Economy and morality, or rather, capitalism and its 'religious-ethical despisers': two worlds and never the twain shall meet? On the contrary: the economic domain is not and has never been without morals and beliefs. Historically, Catholicism has contributed to the spirit of contemporary capitalism. But modern Catholic social thought has gradually developed a vision that suggests a conversion of the present global system. I will argue that it is necessary to continue the dialogue, not only because economists and faith traditions can critically contribute to each other, but also because this fosters the self-understanding of both faith traditions and economists. A Lack of Ethics? We are living in an age in which prophets raise their voices and preach fire and brimstone. The financial sector, the oil industry, pharmaceutics and other sectors in present-day economy certainly invoke to do so. Products are sold that harm the consumer or the environment; accountancy firms are paid to condone the annual accounts; authorities that should supervise these practices put their trust in self-regulation (Boot, 2011). The metaphor of the 'rotten apples' that spoil it for the rest is
Roman Catholic Social Thought and Economic Theory: An Agenda for the Future
Review of Social Economy, 1991
... New York: Praeger Pub. Co., 1978. Schotter, Andrew. Free Market Ecor~orriics: A Critical Approisnl. New York: St. Martin's Press. 1985. Sen, Amanya K. 011 Ethics arrci Ecorlorr~jcs. Berkeley, CA: University of California Press, 1984. Titmuss, Richard M. The Gift r?elntiortship. ...
Conflicts and Contrasts: Economics and Catholic Social Teaching
In 1986, the Catholic bishops in the United States issued a pastoral letter call Economic Justice for All. It was criticized by professionals and economists as containing no valid economic thinking and ignored by many in the business community as not understanding the realities of the work place. Why? The Roman Catholic Church, since 1891, has weighed in on economic activity, economic affairs, and economic policy. Sometimes it is the Pope, other times the Bishops, and occasionally theologians speak to economic issues. Why is it their thinking generates controversy? Professional economists deride such statements as being without rigorous economics. Leaders in the business community, many of them Catholic themselves, assail such moral guidance as being out of touch with the realities of the marketplace. What is the Catholic layperson to make of this conflict between the Magisterium and respected economists and business leaders? Is the Church, their moral guide, stepping outside its area by trying to discuss economic activity? Is the Church as out of touch as academic economists and Wall Street leaders claim? Economics and Catholic Social Teaching: Understanding the Conflict and Contrasts explains why academic, orthodox economists and the Church so frequently differ. Unlike many similar books, this does not argue that orthodox economic theory is wrong and Catholic Social Teaching is correct, or vice-versa; it develops an understanding of the perspective from which each develops, a perspective that creates a difference in how goals are justified by each.