This article focuses on the relevance of religious traditions of self-restraint, particularly Sabbath and Nyepi, in the context of the COVID-19 pandemic. From an economic perspective, the pandemic interrupts a lifestyle marked by an unceasing process of production and consumption that affects almost all aspects of life. Such a lifestyle, known as ‘productivism’, has been confronted with ‘anti-productivism’ promoted by groups of Marxism-inspired intellectuals and activists. Employing the method of public theology, this study reveals that religious traditions of self-restraint (...) prepare humanity to anticipate interruptions of regularity, such as a pandemic, in a way that is critical of productivism yet distinct from anti-productivism. From a spiritual perspective, the pandemic and religious traditions of self-restraint should be perceived as synergistic appeals to a balanced lifestyle that is socially, economically, and ecologically harmonious. (shrink)

Families and children are hidden victims of labor exploitation in the US economy across the economic spectrum. The Sabbath commandment, however, provides a theological basis for resisting this structural evil. In Karl Barth’s discussion of the commandment, Sabbath rest not only limits the scope of economic activity in human life but also sets the stage for reflection on the meaning and purpose of work. As a recurring reminder that human life is a gift to be lived in joyful (...) fellowship with God and neighbor, Sabbath observance can be a crucial practice to orient work toward the flourishing of individuals, families, and communities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Biblical Economic Ethics: Sacred Scripture’s Teachings on Economic Life by Albino BarreraRaymond Kemp AndersonBiblical Economic Ethics: Sacred Scripture’s Teachings on Economic Life By Albino Barrera LANHAM, MD: LEXINGTON BOOKS, 2013. 353 PP. $89.65; KINDLE, $54.49You will not find much direct application of biblical theology to pressing economic issues in this book. Albino Barrera, a Dominican monk who teaches economics and theology at Providence College, gave us that (...) in well-received earlier works on market complicity, political economy, and the evils of scarcity. Keeping to this book’s title, he now gives us a remarkable collation of recent studies on the social and theological contexts of the Bible itself. He seems quite confident that given a comprehensive review, we will intuit modern implications for ourselves and be drawn closer together by our common heritage.Written for a wide audience, Barrera’s clear and readable book compiles fascinating snapshots of the diverse cultural situations and beliefs that unfold across the millennium-spanning canon. Even biblical scholars will enjoy this lively, up-to-date tour of their field.As a monastic, Barrera is careful to show that those New Testament texts that seem to call for divestment of property describe a situation-related special calling and do not make poverty an end in itself. Yet he stresses how the “preferential status of the poor” and the “devaluation of wealth” are prime norms that recur throughout both the Old Testament and New Testament and that he sees backed by both revelation and natural experience.One may find the book limited by the procrustean selectivity that seems inevitable when pre-formed notions (e.g., what is proper to our modern discipline of ethics or to the field of economics) shape our apperceptions of ancient [End Page 205] peoples’ concerns. From Barrera’s viewpoint, ethics has to do primarily with the promulgation and refinement of set norms. So his main goal is to uncover abstract principles and norms for behavior that recur insistently across scripture’s enormous diversity. This, he does beautifully. But in the process, he lets the recurrent trump the emergent.For example, Barrera seems to not fully appreciate the revolutionary impact where Jesus finally declares it impossible for people to bolster their personal stature by pursuing such norms (see, e.g., Mk 10:27). Little attention is given the apostles’ insistence (with Ps 14 and Ps 53) upon this same ethical impasse. For when they find the normative redefined by Christ’s excruciatingly holistic love command, they not only discover their own incapacity but also find themselves catapulted into the totally grace-dependent motivational dynamic described by Paul’s Christian freedom (Rom 3:12, 5, passim, 11:32; Gal 3:22; Jas 2:10).Evidently preoccupied by his quest for the normative, Barrera bypasses the historical priority of Paul and virtually ignores how his grace-responsive freedom pervades the later Gospels and Acts. (He relegates the Paul material to the tail end and accords it but a fraction of the space.)Freedom for Barrera is a social norm—freedom from oppression, slavery, poverty, hunger, and so forth (and he forcefully shows how this is a recurrent theme). But was not Paul, like Jesus before him, hounded and persecuted for his notorious freedom in the use of norms—even those of Mosaic law? Did not the Gospel reduce the normative to a minimum in favor of life-shaping, person-responsive love as the free gift or “fruit of the Spirit”? All of us—the rich and powerful, along with the poor and oppressed—discover our corporate brokenness exposed before God’s grace. Yet in our concomitant response to that same grace, we find our actions newly motivated and gradually reshaped—bonded into covenant community through his judgment of healing re-creation.Again, Barrera does well to stress Sabbath law’s normative force, as mandating times of rest. But one could wish to hear more on how the apostles parleyed this priestly provision into something new, in joyful direct response to a gracious Lord—a freely sabbatic, playfully creative ethic. [End Page 206]Raymond Kemp AndersonWilson CollegeCopyright © 2015 Society of Christian Ethics... (shrink)

Ecosystems of Jubilee, by José Humphreys and Adam Gustine, is a practical look at the economic ethics and practices found in the Scripture. Focusing on the biblical practices of gleaning, Sabbath, and Jubilee, this book aims to help Christians embrace a serious commitment to economic development as a way of seeking justice in their neighborhoods.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Biblical Economic Ethics: Sacred Scripture’s Teachings on Economic Life by Albino BarreraRaymond Kemp AndersonBiblical Economic Ethics: Sacred Scripture’s Teachings on Economic Life By Albino Barrera LANHAM, MD: LEXINGTON BOOKS, 2013. 353 PP. $89.65; KINDLE, $54.49You will not find much direct application of biblical theology to pressing economic issues in this book. Albino Barrera, a Dominican monk who teaches economics and theology at Providence College, gave us that (...) in well-received earlier works on market complicity, political economy, and the evils of scarcity. Keeping to this book’s title, he now gives us a remarkable collation of recent studies on the social and theological contexts of the Bible itself. He seems quite confident that given a comprehensive review, we will intuit modern implications for ourselves and be drawn closer together by our common heritage.Written for a wide audience, Barrera’s clear and readable book compiles fascinating snapshots of the diverse cultural situations and beliefs that unfold across the millennium-spanning canon. Even biblical scholars will enjoy this lively, up-to-date tour of their field.As a monastic, Barrera is careful to show that those New Testament texts that seem to call for divestment of property describe a situation-related special calling and do not make poverty an end in itself. Yet he stresses how the “preferential status of the poor” and the “devaluation of wealth” are prime norms that recur throughout both the Old Testament and New Testament and that he sees backed by both revelation and natural experience.One may find the book limited by the procrustean selectivity that seems inevitable when pre-formed notions (e.g., what is proper to our modern discipline of ethics or to the field of economics) shape our apperceptions of ancient [End Page 205] peoples’ concerns. From Barrera’s viewpoint, ethics has to do primarily with the promulgation and refinement of set norms. So his main goal is to uncover abstract principles and norms for behavior that recur insistently across scripture’s enormous diversity. This, he does beautifully. But in the process, he lets the recurrent trump the emergent.For example, Barrera seems to not fully appreciate the revolutionary impact where Jesus finally declares it impossible for people to bolster their personal stature by pursuing such norms (see, e.g., Mk 10:27). Little attention is given the apostles’ insistence (with Ps 14 and Ps 53) upon this same ethical impasse. For when they find the normative redefined by Christ’s excruciatingly holistic love command, they not only discover their own incapacity but also find themselves catapulted into the totally grace-dependent motivational dynamic described by Paul’s Christian freedom (Rom 3:12, 5, passim, 11:32; Gal 3:22; Jas 2:10).Evidently preoccupied by his quest for the normative, Barrera bypasses the historical priority of Paul and virtually ignores how his grace-responsive freedom pervades the later Gospels and Acts. (He relegates the Paul material to the tail end and accords it but a fraction of the space.)Freedom for Barrera is a social norm—freedom from oppression, slavery, poverty, hunger, and so forth (and he forcefully shows how this is a recurrent theme). But was not Paul, like Jesus before him, hounded and persecuted for his notorious freedom in the use of norms—even those of Mosaic law? Did not the Gospel reduce the normative to a minimum in favor of life-shaping, person-responsive love as the free gift or “fruit of the Spirit”? All of us—the rich and powerful, along with the poor and oppressed—discover our corporate brokenness exposed before God’s grace. Yet in our concomitant response to that same grace, we find our actions newly motivated and gradually reshaped—bonded into covenant community through his judgment of healing re-creation.Again, Barrera does well to stress Sabbath law’s normative force, as mandating times of rest. But one could wish to hear more on how the apostles parleyed this priestly provision into something new, in joyful direct response to a gracious Lord—a freely sabbatic, playfully creative ethic. [End Page 206]Raymond Kemp AndersonWilson CollegeCopyright © 2015 Society of Christian Ethics... (shrink)

The current financial crisis is one rooted not in recent deregulation but in the breaking of ancient (religious) laws, and this crisis is one of many ethical problems today that have religious roots. The tone of this essay is informed by a document from the World Council of Churches, which affirms "greed as violence" and that Christians do not have all the answers to the problem of greed; therefore, Christians need to seek solutions with other religious communities. Furthermore, religious leaders, (...) theologians, and ethicists, by their very station in life, are not able to effectively listen to the voices of the poor and marginalized people of the world. Self-critically examining the mainstream traditions within Christianity for its allegiance to empires, the article calls for engaging the alternative, rather than the mainstream traditions within religions whose interpretations of Scripture have provided insights that are at variance with the mainstream. It calls those who engage in this work to be double-headed: to examine others' beliefs from the perspective of the other—while continuing to be rooted in one's own center—and to recognize that the voices of those in poor or marginalized communities are inaccessible, unless those who are poor themselves become the mediators of dialogue. (shrink)

In the face of unremitting faith in economic progress and the attendant environmental degradation that is, increasingly, one of its ugly fruits, Jürgen Moltmann’s rich conception of God’s Sabbath peace offers a compelling reorientation. When drawn upon for its contribution toward the fostering of one’s moral imagination and for the cultivation of ethical criteria, it offers an accessible yet rigorous lens through which to view a particular situation: the attempt by Nestlé Waters to build the largest bottled water plant (...) in North America. The author finds within Moltmann’s vision a way to critically assess the project, critique the underlying foundations of its character, and offer alternatives for seeking the flourishing of the whole of God’s creation. (shrink)

_Post-Postmodernism_ begins with a simple premise: we no longer live in the world of "postmodernism," famously dubbed "the cultural logic of late capitalism" by Fredric Jameson in 1984. Far from charting any simple move "beyond" postmodernism since the 1980s, though, this book argues that we've experienced an _intensification_ of postmodern capitalism over the past decades, an increasing saturation of the economic sphere into formerly independent segments of everyday cultural life. If "fragmentation" was the preferred watchword of postmodern America, "intensification" is (...) the dominant cultural logic of our contemporary era. _Post-Postmodernism_ surveys a wide variety of cultural texts in pursuing its analyses—everything from the classic rock of Black Sabbath to the post-Marxism of Antonio Negri, from considerations of the corporate university to the fare at the cineplex, from reading experimental literature to gambling in Las Vegas, from Badiou to the undergraduate classroom. Insofar as cultural realms of all kinds have increasingly been overcoded by the languages and practices of economics, Nealon aims to construct a genealogy of the American present, and to build a vocabulary for understanding the relations between economic production and cultural production today—when American-style capitalism, despite its recent battering, seems nowhere near the point of obsolescence. Post-postmodern capitalism is seldom late but always just in time. As such, it requires an updated conceptual vocabulary for diagnosing and responding to our changed situation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Business for the Common Good: A Christian Vision for the Marketplace by Kenman L. Wong and Scott B. Rae, and: Market Complicity and Christian Ethics by Albino BarreraAnn GibsonBusiness for the Common Good: A Christian Vision for the Marketplace Kenman L. Wong and Scott B. Rae Downers Grove, Ill.: InterVarsity Press, 2011. 285 pp. $24.00Market Complicity and Christian Ethics Albino Barrera New York: Cambridge University Press, 2011. 312 (...) pp. $91.00At first glance, Business for the Common Good and Market Complicity and Christian Ethics appear to be similar. Their respective authors seek to address the relationship of business and ethics—two words many readers have a difficult time putting into the same sentence, let alone into the same philosophical discussion. Both books are part of a publisher’s series: the first is part of InterVarsity’s Christian Worldview Integration series and the second is part of Cambridge University Press’s New Studies in Christian Ethics series. Nonetheless, their purposes and approaches to the subject of business ethics are quite different. Kenman Wong and Scott Rae address whether it is possible for a person to be in business for any purpose other than earning profits (28); Albino Barrera addresses whether we are morally responsible for the unintended consequences of our market transactions and, if so, to what extent would or could this be true (3).Wong and Rae lay the foundation for their argument that working in business is a calling and service to God by discussing the role of work in God’s original plan for humankind. They then contend that the biblically inspired qualities [End Page 208] of service, trust, and perseverance can be developed and nurtured in one’s business practices (114). Recognizing that business also reflects the consequences of sin—with its focus on wealth, success, and ambition (115)—they recommend that business persons cultivate spiritual disciplines such as remembering the Sabbath, considering the use of time from God’s perspective, and learning to see one’s work as a gift from God rather than as wearisome toil. They remind the reader of the following: God is the ultimate owner of all our material possessions (123); we are wise when we hold our wealth and possessions loosely (124); and the Bible measures success by the excellence with which we work (as a human reflection of God’s excellence) and by our faithfulness in pursuing this goal of excellence (133, 134).Although Wong and Rae sought to write a philosophy or theology of business (37), the book they wrote is practical; it does not have much theory and its theological assumptions are not fully explicated. Rather, it provides helpful suggestions for addressing problematic tensions in business—such as management and power, marketing and manipulation, and globalization and economic inequity. The authors remind the reader that God calls for justice and commands us to love our neighbor. In this light, they call business persons to reen-vision their work as an opportunity for serving God and neighbor. In their discussion of ethics in business they unequivocally state that “God requires integrity in the workplace not because it’s profitable but because it’s right and honors him” (188). Although they use footnotes, Wong and Rae write in a conversational style and sometimes use personal examples and stories to illustrate their points. The book contains only a scripture index, and it does not include a bibliography.In contrast, Barrera writes in a tight, logical, highly readable style; he uses extensive footnotes and provides an excellent bibliography. Drawing on concepts from tort law, economics, social philosophy, and theology, he argues for the necessity of considering the unintended consequences of our market activities. Such consideration is required because “we are the generation that ushered in the post-industrial era” with its economic reality of globalization, which both “creates new and more demanding economic obligations even as it greatly expands the occasion for our complicity in or indifference to one another’s economic misconduct” (3).Barrera’s study opens with a theory section that discusses problems in business ethics—accumulative harms, overdetermination, and interdependence—even as it seeks to answer three questions: who is complicit, why... (shrink)

This volume of studies in honor of Arthur Hyman contains various investigations in philosophy, Halakha, and Kabbala. While several focus upon ethico-legal issues pertinent to rabbinic law, such as economic public policy in the Torah and Sabbath laws in the writings of Philo, four concentrate on Maimonides' understanding of metaphysics and knowledge of God.

Samuelson's text was first published in 1948, and it immediately became the authority for the principles of economics courses. The book continues to be the standard-bearer for principles courses, and this revision continues to be a clear, accurate, and interesting introduction to modern economics principles. Bill Nordhaus is now the primary author of this text, and he has revised the book to be as current and relevant as ever.

Introduction -- Unintended consequences -- The origin of money -- Segregation -- The invisible hand -- The origin of money reconsidered -- Models and representation -- Game theory and conventions -- Conclusion.

But the book contributes much more. Its discussion of how macroeconomics developed, and the ideology that has grown up around it, is every bit as important and interesting."--Mark Thoma, University of Oregon "This is a terrific book.

An accessible analysis of the global expansion of financial markets in poor communities, incorporating the latest thinking and evidence.

Economical questions indisputably occupy a central place in everyday life. In order to clarify these questions, people generally turn to those who are familiar with economics. In answering such legitimate questions, economists propose explanations which rest on a few principles among which the rationality principle is by far the most fundamental. This principle assumes that people are rational, but what is meant by this has to be specified. Rationality and Explanation in Economicsclaims that only a minimal kind of rationality (...) is required to ‘animate’ economic explanations. However, such a conception of rationality faces serious objections: it is closely associated with harshly criticised methodological individualism and it is not easily disentangled from sheer irrationality. The book answers these objections and shows that the economists’ way of mobilising the concepts of maximization or of consistency for defining rationality raises more serious problems. Since the latter have encouraged various attempts to downgrade or even to dispense with the very notion of rationality, the book is largely devoted to countering arguments associated with these attempts and to show why postulating that agents are rational is still the only efficient way to explain economic phenomena as such. The author also proposes original views about the role of rationality, the meaning of methodological individualism, the relevance of the selection argument and the relation between ‘rational’ explanations of economics and explanations in natural sciences. (shrink)

This was the first cross-over book into the history of science written by an historian of economics. It shows how 'history of technology' can be integrated with the history of economic ideas. The analysis combines Cold War history with the history of postwar economics in America and later elsewhere, revealing that the Pax Americana had much to do with abstruse and formal doctrines such as linear programming and game theory. It links the literature on 'cyborg' to economics, (...) an element missing in literature to date. The treatment further calls into question the idea that economics has been immune to postmodern currents, arguing that neoclassical economics has participated in the deconstruction of the integral 'self'. Finally, it argues for an alliance of computational and institutional themes, and challenges the widespread impression that there is nothing else besides American neoclassical economic theory left standing after the demise of Marxism. (shrink)

More Heat Than Light is a history of how physics has drawn some inspiration from economics and also how economics has sought to emulate physics, especially with regard to the theory of value. It traces the development of the energy concept in Western physics and its subsequent effect upon the invention and promulgation of neoclassical economics. Any discussion of the standing of economics as a science must include the historical symbiosis between the two disciplines. Starting with (...) the philosopher Emile Meyerson's discussion of the relationship between notions of invariance and causality in the history of science, the book surveys the history of conservation principles in the Western discussion of motion. Recourse to the metaphors of the economy are frequent in physics, and the concepts of value, motion, and body reinforced each other throughout the development of both disciplines, especially with regard to practices of mathematical formalisation. However, in economics subsequent misuse of conservation principles led to serious blunders in the mathematical formalisation of economic theory. The book attempts to provide the reader with sufficient background in the history of physics in order to appreciate its theses. The discussion is technically detailed and complex, and familiarity with calculus is required. (shrink)

The concept of the individual and his/her motivations is a bedrock of philosophy. All strands of thought at heart contain to a particular theory of the individual. Economics, though, is guilty of taking this hugely important concept without questioning how we theorize it. This superb book remedies this oversight. The new approach put forward by Davies is to pay more attention to what moral philosophy may offer us in the study of personal identity, self consciousness and will. This crosses (...) the traditional boundaries of economics and will shed new light on the distinction between positive and normative analysis in economics. With both heterodox and orthodox economics receiving a thorough analysis from Davies, this book is at once inclusive and revealing. (shrink)

Traditional economics treats the defining subjective properties of economic agents as if they are determined independently of individual and collective relations with other agents. This collection of essays reflects the increasingly common view that economics cannot continue to disregard all economic phenomena inconsistent with this conception. The volume is especially concerned with the idea of intersubjective influences on market outcomes. A team of expert international contributors have been brought together to address the question of intersubjectivity from a variety (...) of perspectives. Using methods of description and analysis they explore the structures and effects of concrete interdependencies between individual subjectivities engaged in economic activity, and develop conceptual and analytical tools for this task. Many of the essays are interdisciplinary in scope and in addition to economics the book should provide valuable lessons in psychology, sociology, social theory, philosophy, political science and history. (shrink)

Niklas Luhmann and Jacques Derrida start with a common assumption in their analyses of the law and the economy - the foundational paradox of social institutions. But then autopoiesis and deconstruction move into opposite directions. Luhmann pursues the question of how de-paradoxification constructs the immanence of social institutions and builds a world of autopoietic social systems. By contrast, Derrida's thought aims at the transcendence of social institutions through their re-paradoxification. However, there is a hidden supplementarity of autopoiesis and deconstruction which (...) makes it worthwhile to relate the theories to each other. Derrida's distinction of writing/speech is necessarily blind toward Luhmann's distinction of consciousness/communication, but is, at the same time, continuously provoked by it. On another level, the opposite happens. Luhmann's autopoiesis is permanently irritated by Derrida's différance but is at the same time unable to conceptualize it. This complementary blindness of their distinctions directrices is a permanent source of mutual irritation which requires a reformulation of the social and of the possibility of justice. (shrink)

Mainstream economics has been accused of excessive mathematization, whereas the rejection of mathematical and other formal methods is often cited as a crucial trait of Austrian economics. Based on a systematic discussion of potential benefits and drawbacks of formalization, this paper corroborates legitimate concerns that predominant types of mathematization induce a shift of attention away from the key concepts of Austrian economics. Taking this shift to the extreme, predominant modes of mathematization tend to accompany a detachment from (...) ‘reality’ incompatible with Austrian pleas for realisticness. Contrary to popular prejudice however, the most prominent representatives of the Austrian School including Carl Menger, Ludwig Mises, Friedrich Hayek, Israel Kirzner, and Peter Boettke neither provide a justification for a wholesale rejection of formalization nor actually reject it. Adequate formalization can serve as a remedy for lacking logical and semantic rigor in standard mathematical economics as well as in murky verbal chains of reasoning. (shrink)

Introduction : ethical economics? -- The sovereign consumer -- Two myths about economic growth -- The politics of pay -- Happiness -- Pricing life and nature -- New worlds of money : public services and beyond -- Conclusion.

Does economics hold the key to everything or does the recent financial crisis show that it has failed? This book provides an assessment of modern economics that cuts through the confusion and controversy on this question. Case studies of the creation of new markets, the Russian transition to capitalism, globalization, and money and finance establish that economics has been very successful where problems have been well defined and where the world can be changed to fit the theory, (...) but that it has been less successful in tackling bigger problems. The book then offers a historical perspective on how economists have, since the Second World War, tried to make their subject scientific. It explores the evolving relationship between science and ideology and investigates the place of heterodoxy and dissent within the discipline. (shrink)

This is a comprehensive anthology of works concerning the nature of economics as a science, including classic texts and essays exploring specific branches and schools of economics. Apart from the classics, most of the selections in the third edition are new, as are the introduction and bibliography. No other anthology spans the whole field and offers a comprehensive introduction to questions about economic methodology.

Revolutionary developments in economics are rare. The conservative bias of the field and its enshrined knowledge make it difficult to introduce new ideas not in line with received theory. Happiness research, however, has the potential to change economics substantially in the future. Its findings, which are gradually being taken into account in standard economics, can be considered revolutionary in three respects: the measurement of experienced utility using psychologists' tools for measuring subjective well-being; new insights into how human (...) beings value goods and services and social conditions that include consideration of such non-material values as autonomy and social relations; and policy consequences of these new insights that suggest different ways for government to affect individual well-being. In Happiness, emphasizing empirical evidence rather than theoretical conjectures, Bruno Frey substantiates these three revolutionary claims for happiness research. After tracing the major developments of happiness research in economics and demonstrating that we have gained important new insights into how income, unemployment, inflation, and income demonstration affect well-being, Frey examines such wide-ranging topics as democracy and federalism, self-employment and volunteer work, marriage, terrorism, and watching television from the new perspective of happiness research. Turning to policy implications, Frey describes how government can provide the conditions for people to achieve well-being, arguing that a crucial role is played by adequate political institutions and decentralized decision making. Happiness demonstrates the achievements of the economic happiness revolution and points the way to future research.Bruno S. Frey is Professor of Economics at the University of Zurich, Visiting Professor at the Swiss Federal Institute of Technology, and Research Director of CREMA. He is co-editor of Economics and Psychology: A Promising New Cross-Disciplinary Field. (shrink)

Economies are complicated systems encompassing micro behaviors, interaction patterns, and global regularities. Whether partial or general in scope, studies of economic systems must consider how to handle difficult real-world aspects such as asymmetric information, imperfect competition, strategic interaction, collective learning, and the possibility of multiple equilibria. Recent advances in analytical and computational tools are permitting new approaches to the quantitative study of these aspects. One such approach is Agent-based Computational Economics (ACE), the computational study of economic processes modeled as (...) dynamic systems of interacting agents. This chapter explores the potential advantages and disadvantages of ACE for the study of economic systems. General points are concretely illustrated using an ACE model of a two-sector decentralized market economy. Six issues are highlighted: Constructive understanding of production, pricing, and trade processes; the essential primacy of survival; strategic rivalry and market power; behavioral uncertainty and learning; the role of conventions and organizations; and the complex interactions among structural attributes, institutional arrangements, and behavioral dispositions. (shrink)

Recent work in behavioral economics and psychology provides valuable resources for religious ethicists. This book discussion examines contributions by Cass Sunstein, Daniel Kahneman, George Akerlof and Rachel Kranton, Uri Gneezy and John A. List, and Douglas Hough. This literature raises important questions about ethical decision-making, moral agency and responsibility, and the ethics of life in global capitalism. It also opens up promising areas for interdisciplinary dialogue between economics and religious studies. This book discussion concludes that religious ethicists have (...) much to contribute to the conversations about moral anthropology that are now being held in behavioral economic research, and to the broader political economic debates in which this research participates. (shrink)