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Transcending the Long Twentieth Century: Why We Should and How We Can Move to a Post-Capitalist Market Economy

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Abstract

“The Short Twentieth Century” was Eric Hobsbawm’s subtitle for his history of the last century (as perhaps is unsurprising: it was published in 1994).2 Hobsbawm’s point was that the ideological struggle that had dominated since the First World War reached a certain end-point with the fall of the European Communist regimes in 1989–1991. In the 2010s, we remain in the aftermath of that moment and of two cataclysms since then. The first was 9/11; the second was the economic crisis that began to become evident in 2007 and is symbolized by the demise of Lehmann Brothers, which fled for bankruptcy almost exactly seven years after 9/11. These three set the immediate context for the current debate about economics. The end of Communism gave a great opportunity for the world to move beyond the binary alternatives of more-or-less laissez-faire capitalism and more-or-less statist socialism that, between them, had held such sway in the twentieth century. The opportunity was not taken. Rather, the version of the former called (from the 1990s) neo-liberalism, which its adherents saw as vindicated by 1989–1991, became hegemonic. It gave the content to the “Washington consensus” that set the terms of policy making until the financial crisis. A main reason why that opportunity was missed is that, in the decade from the end of Communism to 9/11, the critics of neo-liberalism—given prominence by protesters at international summits such as Seattle (1999) and Genoa (2001)—were in general extremely inarticulate about what they positively favored.

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Notes

  1. Eric Hobsbawm, Age of Extremes: The Short Twentieth Century, 1914–91 (Har-mondsworth: Michael Joseph, 1994).

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  2. Charles Taylor, Sources of the Self: The Making of the Modern Identity (Cambridge: Cambridge University Press, 1989), and A Secular Age (London: Harvard University Press, 2007).

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  3. Richard Tuck has written on the skeptical intellectual climate of this period, for example in Hobbes (Oxford: Oxford University Press, 1989), pp. 6–18.

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  4. Tis outline draws on Taylor, Sources, chapter 15, and Alasdair MacIntyre, Whose Justice? Which Rationality? (London: Duckworth, 1988), chapters XIV–XVI.

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  5. For introductions to CST, see David Matzko McCarthy, The Heart of Catholic Social Teaching: Its Origin and Contemporary Signifficance (Grand Rapids: Brazos Press, 2009)

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  6. and, more substantially, John Witte and Frank S. Alexander (eds.), The Teachings of Modern Catholicism on Law, Politics, and Human Nature (New York: Columbia University Press, 2007). For an analysis of the meaning of “the common good,” and of how common goods compare and contrast with “public goods” in the discipline of economics,

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  7. see S. Deneulin and N. Townsend, “Public Goods, Global Public Goods and the Common Good,” International Journal of Social Economics 34(1/2) (2007): 19–36.

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  8. Pope John Paul II, Laborem Exercens (1981, accessible at www.vatican.va), #3, italics original.

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  9. Fredric Jameson, “Future City,” New Left Review 21 (May-June 2003): 65–79, at 76.

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Jeremy Kidwell Sean Doherty

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© 2015 Jeremy Kidwell and Sean Doherty

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Townsend, N. (2015). Transcending the Long Twentieth Century: Why We Should and How We Can Move to a Post-Capitalist Market Economy. In: Kidwell, J., Doherty, S. (eds) Theology and Economics. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137536518_14

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