This is the 11th in a series introducing the book Redeeming Capitalism by Ken Barnes. You can pick up the start of this series here. See the chart here for the context of GEOGRAPHY in the major historic forms of capitalism.
"A theology of a God who is everywhere at all times is essential to understanding this model of redeemed capitalism because economics is no longer a local matter, as was traditionally the case, or even international, as was the case in the modern era. Economics is indeed a global concern, and not just in our current postmodern context, but in all future contexts as well.
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The resistance of nationalists and those who gnash their teeth over the corruption and in efficiencies of both corporate and governmental pan-national organizations notwithstanding, railing against globalization is akin to howling at the moon. The world is small and through interconnectedness getting smaller every day. The challenges facing our economies, political structures, and environment are becoming ever more complex and intertwined.
To become a force for good in the world, virtuous capitalism cannot be based on a beggar thy neighbor mentality or the weaponization of economic policies designed to give one country an advantage over others. It must be based on a think-globally-act-locally mentality and an ethos of shared responsibility for each other and for the planet we all call home.
Since the end of World War Two, much of the wealth disparity between the global north and the global south has been the result of wealthy countries taking economic and political advantage of poorer countries. It simply has to stop.
Similarly, the environmental damage done by wealthy countries often takes a disproportionate toll on the health, wellbeing, and security of poorer countries. This too must stop.
"The human environment and the natural environment deteriorate together;" Pope Francis said recently, adding that:
. . . we cannot adequately combat environmental degradation unless we attend to causes related to human and social degradation. In fact, the deterioration of the environment and of society affects the most vulnerable people on the planet. . . . Politics must not be subject to the economy, nor should the economy be subject to the dictates of an efficiency-driven paradigm of technocracy. Today, in view of the common good, there is urgent need for politics and economics to enter into a frank dialogue in the service of life, especially human life. . . . The financial crisis of 2007-08 provided an opportunity to develop a new economy, more attentive to ethical principles, and new ways of regulating speculative financial practices and virtual wealth. . . . The problem of the real economy is not confronted with vigour, yet it is the real economy which makes diversification and improvement in production possible, helps companies to function well, and enables small and medium businesses to develop and create employment. . . . Here too, it should always be kept in mind that 'environmental protection cannot be assured solely on the basis of financial calculations of costs and benefits. The environment is one of those goods that cannot be adequately safeguarded or promoted by market forces.' (See, Laudato si' 48:189-90)
With a unique perspective from which to consider these issues, the pope is a man who has spent his entire life serving God among some of the poorest communities in the world. Now he is the head of one of the largest and most influential organizations in the world.
One does not need to be the pope, though, to recognize the problems inherent in a global economic system that is fundamentally unfair. It violates the very precepts of natural justice and requires all people of goodwill to speak out against it and work toward its redemption" (Barnes, Redeeming Capitalism, p. 201-2)(Emphasis throughout is ours).
We at BetterCapitalism.org are fond of the phrase, “Questions are the engines of thought and action.” From that posture, we invite you to give thought to a few of our questions:
What is your theology of God? Does your theology include a Deity who is everywhere at all times, including your business dealings? Why?
Do you think a virtuous capitalism, the kind of capitalism described in this series, can be a true force for good? Why?
Does Pope Francis have it right in that, "we cannot adequately combat environmental degradation unless we attend to causes related to human and social degradation"?
How might these questions prod you to re-think your perspective of capitalism? How might these questions prod you to make different marketplace decisions?
Stay tuned for future excerpts of Redeeming Capitalism. Or. Why wait for us? Buy and read a copy for yourself now.
Tired of "profit is evil" vs "maximize my profit by exploiting others," as if those are the only two options?
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"This book merits close, sustained attention as a compelling move beyond both careless thinking and easy ideology."—Walter Brueggemann, Columbia Theological Seminary
"Better Capitalism is a sincere search for a better world."—Cato Institute
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