Abstract
Religious ethics is adjusting to the fact of a dynamic world economy and of emerging markets, requiring a correction in the definition of values and virtues from the static traditional economy current at the formation of the scriptural canon. Change and individualisation in the course of development have to be factored into the religious ethical dispensation, bringing it closer to economic and business strategies for a globalising economy.
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Notes
- 1.
Amartya Sen , Development as Freedom, NY: Anchor Books, 1999.
- 2.
Ronald Inglehart and Christian Welzel, Modernisation, Cultural Change and Democracy, Cambridge: Cambridge U. Press, 2006; also Pippa Norris and Ronald Inglehart, Sacred and Secular: Religion and Politics Worldwide, Cambridge: Cambridge U. Press, 2004.
- 3.
See the discussion in Peter J. Hill and John Lunn, Markets and Morality: Things Ethicists Should Consider When Evaluating Market Exchange, in: Journal of Religious Ethics, Vol. 35, No. 4 (2007), 627–653.
- 4.
The following discussion draws on Karl G. Jechoutek, Religious Competition, Creole Identities, and Economic Development , PhD thesis, University of Cape Town, 2010.
- 5.
Ibid., passim. See also Francis Fukuyama, Trust (London: Hamish Hamilton, 1995); Jürgen Habermas , Faktizitaet und Geltung (Frankfurt: Suhrkamp, 1998); Jürgen Habermas, Zwischen Naturalismus und Religion (Frankfurt: Suhrkamp, 2005). The basic argument has been rehearsed before in Karl Jechoutek, “Through the Eye of the Needle”, in Augustine Shutte (ed), The Quest for Humanity in Science and Religion (Pietermaritzburg: Cluster, 2006), 276–310.
- 6.
Deepak Lal , Unintended Consequences (Cambridge MA: MIT Press, 1998), 5–18.
- 7.
UNDP, Human Development Report 2004 – Cultural Liberty in Today’s Diverse World (NY: UNDP, 2004); Vijayendra Rao and Michael Walton (eds), Culture and Public Action (Stanford CA: Stanford Univ. Press, 2004); Katherine Marshall , “Development and Religion: A Different Lens on Development Debates”, in Peabody Journal of Education, Vol. 76, Nos. 3&4), 2001, 339–375; World Faiths Development Dialogue, Cultures, Spirituality, and Development, 2001, www.wfdd.org.uk; Sharon M. P. Harper (ed), The Lab, the Temple, and the Market (Ottawa: IDRC, 2000).
- 8.
Simon Cox, Out of the Traps, The Economist, Oct.7, 2017.
- 9.
Prominent examples of this are Peter Berger and Jürgen Habermas , see Peter Berger (ed), The Desecularization of the World (Grand Rapids, MI: Eerdmans, 1999); and Jürgen Habermas, Zwischen Naturalismus und Religion.
- 10.
Charles Taylor , A Secular Age, passim.
- 11.
Janaki Bakhle, “Music as the Sound of the Secular”, in Comparative Studies in Society and History, Vol. 50, No. 1 (2008), 256–284.
- 12.
Ibid., 259. See also Ali Hassan Zaidi, “Muslim Reconstructions of Knowledge and the Re-Enchantment of Modernity”, in Theory, Culture and Society Vol. 23, No. 5, 2006, 69–91; and Seyyed Hossein Nasr, Religion and the Order of Nature (Oxford: Oxford Univ. Press, 1996).
- 13.
See the discussion in Taylor: A Secular Age, passim.
- 14.
See, among many others, Alasdair MacIntyre , After Virtue, London: Bloomsbury, 2011; John Rawls, A Theory of Justice, Cambridge MA: Harvard U. Press, 1970; Jürgen Habermas , Theorie des kommunikativen Handelns, Frankfurt: Suhrkamp, 1981; Ross Poole, Morality and Modernity, London: Routledge, 1991.
- 15.
Hill and Lunn, Markets and Morality.
- 16.
See the intriguing discussion in Margolis, Life Without Principles, 207–219.
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Jechoutek, K.G. (2018). From Static to Dynamic. In: Religious Ethics in the Market Economy. Humanism in Business Series. Palgrave Macmillan, Cham. https://doi.org/10.1007/978-3-319-76520-4_4
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