By Dotan Leshem
ISBN-10: 0231177763
ISBN-13: 9780231177764
Dotan Leshem recasts the historical past of the West from an financial point of view, bringing politics, philosophy, and the financial system nearer jointly and revealing the numerous function of Christian theology in shaping financial and political proposal. He starts with early Christian remedy of monetary wisdom and the influence of this interplay on historic politics and philosophy. He then follows the secularization of the economic climate in liberal and neoliberal theory.
Leshem attracts on Hannah Arendt's background of politics and Michel Foucault's family tree of economic system and philosophy. He consults exegetical and apologetic tracts, homilies and eulogies, manuals and correspondence, and Church canons and creeds to track the effect of the economic climate on Christian orthodoxy. merely by means of moving the origins of modernity in overdue Antiquity, Leshem argues, do we confront the total impact of the neoliberal marketized economic climate on modern societies. Then, he proposes, a brand new political philosophy that re-secularizes the economic system will take form and remodel the human condition.
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Additional resources for The Origins of Neoliberalism: Modeling the Economy from Jesus to Foucault
Sample text
48 Distinguishing between oikonomia and the natural order once again widens the gap between the thought process and the political sphere. The products of thought, the representations of the natural order, are the raw material to be economized so that it will be suitable for public appearance. 1 Oikonomos ( translations of the Hebrew the one who’s (in charge) on the house אשר על הבית. These rare appearances, combined with oikonomos being transliterated in Jewish texts from the same period,2 and with Hellenic Jewish texts borrowing the common Stoic use of the term as government of the cosmos, led John Reumann (1992:16, 1967:151–53, 156–57) to determine that the Christian use of the concept came from the Greek-speaking world (and not the Hebrew one), a view shared by Gerhard Richter (Richter 2005:91–92).
Presenting the economy as a story that unfolds in time is expressed in Irenaeus’s critique of the Valentinian economy as drawing the relation between God and world as spatial (and deterministic), in which, at the end of the day, when order will be restored, each component will return to its natural setting. As described by John Behr, disputing the spatial conception of God-world relations, Irenaeus argued that the “divine economy thus begins in the glory which the Word had with the Father before the Creation of the world, and culminates in the glori cation of the Incarnate Son by the Father, a glory in which the disciples, by beholding, participate.
Interpreting the economy as the (hi) story of the divine plan to recapitulate all in Christ in the fullness of the ages as occurring in time revolutionized the context of the appearance of the self, the human communities, and the communion between God and human. Presenting the economy as a story that unfolds in time is expressed in Irenaeus’s critique of the Valentinian economy as drawing the relation between God and world as spatial (and deterministic), in which, at the end of the day, when order will be restored, each component will return to its natural setting.
The Origins of Neoliberalism: Modeling the Economy from Jesus to Foucault by Dotan Leshem
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