In remarkably clear and accessible prose Heskett explores the how the key
traditions of economic thought conceive of how value is created.
Not exact matches
It goes on to highlight «the difficulty
of bringing together the perception
of challenge with a new
thinking (not just socio -
economic) that could better describe, in a Christian fashion, the congruence
of new facts with the language and syntheses already given by the
tradition -LSB-...] Decisive is the recognition, whether positive or negative,
of technology.
If our
economic and technological advance has placed power in the hands
of those who are not answerable to any democratic process; weakened our families neighborhoods as it turned individuals into mobile, competitive achievers; undermined our morality and stripped us
of tradition — as I
think it has — then we must consider where else to turn.
I don't
think God even liked the
tradition of economic servitude.
We are accustomed to
thinking of the «costs»
of modernization in the developing nations: the disrupted
traditions, the break - up
of families and villages, the impact
of vast
economic and social forces that can neither be understood nor adapted to in terms
of inherited wisdom and ways
of living.
And while the analysis that addresses these issues can be indebted to Christian
tradition, the theologian who
thinks about such issues may well be so innovative in relation to historic Christian reflection that his or her work on these topics is indistinguishable from that
of the ecologist, the secular ethicist, or the
economic theorist (cf. CNT 253).
Rousseau was a republican who applied these principles to his
thinking on the economy, and it is this
tradition of economic republicanism that is now being re-examined within academia.
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