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Sun Nov 8 20:45:29 CET 2015

l.com</a>&gt;<br>
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We may agree or disagree with use of the term =E2=80=9Ceconomism,=E2=80=9D =
but Richard Norgaard is certainly right to underscore the essentially relig=
ious nature of traditional economic thinking=E2=80=94and the need to transc=
end it. Also that transcending will require the introduction and affirmatio=
n of a contending formulation of equal, indeed, greater power. This, of cou=
rse, is what Pope Francis emphasized (to a degree) in his recent Encyclical=
, starting from the framework of Roman Catholic Christianity. The great Jew=
ish theologian, Martin Buber, opened similar and in some areas even more po=
werful themes in his less commonly cited works. The judgment is also at the=
 heart of growing modern interest in =E2=80=9Ccommons=E2=80=9D philosophica=
l formulations. And certainly other formulations that attempt to reach to b=
roader philosophical or even religious understandings are likely to emerge =
as the pain of market based capitalism deepens.<br>
<br>
One part of this work is necessarily at the level of ideas, theory, and gra=
nd conceptions: I agree. Another critical part, however, forces much more c=
areful attention to the nature of economic institutions that challenge exis=
ting =E2=80=98religious=E2=80=99 economic paradigms and also begin to devel=
op institutionally supported practices in support of a new direction. Impor=
tantly, these also require moving beyond current formulations in many areas=
. At the local level, for instance, worker-cooperatives are now much in vog=
ue=E2=80=94efforts I certainly support and, indeed, have been involved with=
 and helped develop for many decades. However, many such institutions worki=
ng in competitive market conditions can easily be forced to externalize cos=
ts in ways destructive of the environment. If there are economies of scale =
available, despite the best of intentions, they will often be forced to exp=
and, and to undercut competitors, even though their internal =E2=80=98commo=
ns=E2=80=99 principles might suggest other hopes.<br>
Nor do such efforts necessarily produce general equality. (Worker co-ops in=
 the oil industry are likely to have interests and incomes different from t=
hose working in co-ops in the garbage collection industry.) Again, I am a s=
trong proponent of cooperatives; and commitment to larger cooperative princ=
iples and culture can go a long way to mitigate such problems=E2=80=94but, =
unfortunately, not all the way if market conditions put the institution und=
er economic attack, or if conditions generate different competing instituti=
onal interests.<br>
<br>
To fully come to terms with the larger framing that Norgaard opens up, at s=
ome point we are clearly going to have to undertake institutional explorati=
ons involving a larger and more encompassing =E2=80=9Ccommunity=E2=80=9D ap=
proach, one that inherently includes all of the community (not just the wor=
kers in one firm, cooperative or other)=E2=80=94i.e. non-workers, the elder=
ly, the young, stay at home care givers, and many others. The principle is =
that of inclusion. It is also one in which =E2=80=9Cexternalities=E2=80=9D =
of any enterprise are =E2=80=9Cinternalized=E2=80=9D by structures represen=
ting the entire community. Among many other issues, how diverse interests c=
an be brought together institutionally without stifling creativity then bec=
omes itself a critical issue. The challenge facing cooperatives suggests on=
ly some of the questions large scale economic institutions will have to dea=
l with if we are to move beyond =E2=80=9Ceconomism=E2=80=9D=E2=80=94and if =
what replaces it is to be sustained by institutional and community practice=
.<br>
<br>
Put another way, the development of new forms of community-inclusive effort=
s at all levels=E2=80=94neighborhood, municipality, state, region, and nati=
on=E2=80=94are likely to be necessary complements to the development of a n=
ew =E2=80=9Creligion=E2=80=9D=E2=80=94or in Karl Mannheim=E2=80=99s famous =
formulation=E2=80=94a meaningful =E2=80=9Cutopia=E2=80=9D that can challeng=
e the reigning =E2=80=9Cideology.=E2=80=9D Fortunately, practical experimen=
tation in diverse areas is underway in different parts of the nation and th=
e world, experimentation which can only benefit from the larger philosophic=
al (religious) direction Norgaard urges.<br>
<br>
Gar Alperovitz<br>
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Friday, October 30, 2015<br>
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