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In a book that has been raising hackles far and wide, the social critic Thomas Frank skewers one of the most sacred cows of the go-go '90s: the idea that the new free-market economy is good for everyone. Frank's target is "market populism"—the widely held belief that markets are a more democratic form of organization than democratically elected governments. Refuting the idea that billionaire CEOs are looking out for the interests of the little guy, he argues that "the great euphoria of the late nineties was never as much about the return of good times as it was the giddy triumph of one America over another." Frank is a latter-day Mencken, as readers of his journal The Baffler and his book The Conquest of Cool know. With incisive analysis, passionate advocacy, and razor-sharp wit, he asks where we are headed—and whether we're going to like it when we get there.
A cogent, fiercely entertaining, often scathing assault on the institutions and pretensions of the new capitalist order and the tyranny of the almighty market.At no other moment in history have the values of business and the corporation been more nakedly and arrogantly in the ascendant. In 'One Market Under God', social critic Thomas Frank examines the morphing of the language of democracy into the cant and jargon of the marketplace. Combining popular intellectual history with a survey of recent business culture, Frank traces an idea he calls 'market populism' - the notion that markets are, in some transcendent way, identifiable with democracy and the will of rh people.The idea that any criticism of things as they are is elitist can be seen in management literature, where downsizing and ceaseless, chaotic change are celebrated as victories for democracy ; in advertising, where an endless array of brands seek to position themselves as symbols of authenticity and rebellion; on Wall Street, where the stock market is identified as the domain of the small investor and common man ; and in the right-wing politics of the 1990s and the popular social theories of George Gilder, Francis Fukuyama and Thams Friedman.Frank's counterattack against the onslaught of market propaganda is mounted with the weapons of common sense, a genuis for useful ridicule, and the older values of economic justice and political democracy. Lucid and intellectually probing, One Market Under God is tinged with anger, betrayal, and a certain hope for the future.
“Essential and thoroughly engaging...Harvey Cox’s ingenious sense of how market theology has developed a scripture, a liturgy, and sophisticated apologetics allow us to see old challenges in a remarkably fresh light.” —E. J. Dionne, Jr. We have fallen in thrall to the theology of supply and demand. According to its acolytes, the Market is omniscient, omnipotent, and omnipresent. It can raise nations and ruin households, and comes complete with its own doctrines, prophets, and evangelical zeal. Harvey Cox brings this theology out of the shadows, demonstrating that the way the world economy operates is shaped by a global system of values that can be best understood as a religion. Drawing on biblical sources and the work of social scientists, Cox points to many parallels between the development of Christianity and the Market economy. It is only by understanding how the Market reached its “divine” status that can we hope to restore it to its proper place as servant of humanity. “Cox argues that...we are now imprisoned by the dictates of a false god that we ourselves have created. We need to break free and reclaim our humanity.” —Forbes “Cox clears the space for a new generation of Christians to begin to develop a more public and egalitarian politics.” —The Nation
This inspirational book celebrates the faith and courage of members of a traditional church that -- in 20th century America -- still struggling for religious freedom. Their Greatest challenge is the ongoing legal battle against the 1990 Supreme Court decision citing peyote use to deny the Native American Church the First Amendment right to 'the free exercise of religion'. Legislation providing an exemption to the Native American Church was overturned by the Supreme Court in 1997. The eloquent personal testimony offered by Church members from many different tribes demonstrates the spiritual strength of this religious tradition and makes it clear that peyote is not used to obtain 'visions' but to heal the body and spirit and to teach righteousness. Peyote meetings play, which stress abstinence from alcohol, truthfulness, family obligations, economic self-suffering, service, and prayer. This book is important reading for any one who cares about spiritual values, political process, and the individual's freedom to worship according to the dictates of conscience.
When it comes to politics, Christians today seem lost and confused. Many Christians desire to relate their faith to politics but simply don't know how. This book exists to equip the reader to apply Christianity to politics with both grace and truth, with both boldness and humility.
Author : James B. Twitchell Publisher : Simon and Schuster Page : 336 pages File Size : 29,26 MB Release : 2004-09-08 Category : Social Science ISBN : 0743271610
Branding, says James Twitchell, is nothing more than commercial storytelling; brands are the stories that are associated with products. (For example, the special taste of Evian, says Twitchell, is in the brand, not the water.) Branding has become so successful, so ubiquitous that even institutions that we thought were above branding, antithetical to branding, have succumbed. Such cultural institutions as religion, higher education, and the art world have learned to love Madison Avenue or lose market share. Of course, most ministers, university presidents, and museum directors will insist that branding has nothing to do with them, but as Twitchell brilliantly demonstrates in this witty, insightful examination of three of our most important cultural institutions, wherever supply exceeds demand branding follows. The rise of the megachurch epitomizes branding in religion. From its inception the megachurch was designed not to compete with other churches but to bring in the "unchurched," especially men, worshippers who might otherwise be home watching television or strolling through the mall on a Sunday morning. The megachurches have been phenomenally popular, none more so than Willow Creek Community Church, just south of Chicago, one of the oldest megachurches, which Twitchell analyzes in Branded Nation. Colleges and universities have embraced branding as they have grown more alike. Especially among the top schools in the country, the student bodies, the faculties, often even the campuses themselves are practically interchangeable. What distinguishes each school is the story it tells about itself. Now every institution of higher learning has its image organizers, its brand managers, usually in the admissions or development offices, whose job it is to make their institution seem different from all the rest. Even museums, with their multimillion-dollar Monets, have seen the advantages of branding. The blockbuster exhibitions often put familiar paintings in a new context, that is, they provide a new narrative, branding the art. Museums keep expanding their stores, placing them not just near the entrance on the ground floor but throughout the museum, in the galleries themselves. Some museums, such as the Guggenheim, even franchise themselves, turning the institution itself into a brand. In short, high culture is beginning to look more and more like the rest of our culture. In perhaps his most subversive observation, Twitchell doesn't condemn the branding of cultural institutions. On the contrary, he believes that branding may be invigorating our high culture, bringing it to new audiences, making it a more integral part of our lives. Not since Bobos in Paradise has there been such a trenchant, provocative analysis of our world.
Free market capitalism is a “fair weather” economic system. It works well when demographics are favorable, when debt levels are low or at least manageable, and when capital is 'home rooted'; that is, when families' savings aren't being lent to create low-paying jobs in other countries. The success of modern democratic capitalism during the 1950s through the 1970s was a temporary phenomenon resulting from an unusual convergence of favorable events. These favorable factors—and the prosperity that resulted from them—aren't coming back, and the system's strong bias toward the wealthy is becoming more and more obvious. Today global capitalism is on the road to failure . . . at least for the 80% or more of the world's population that is poor in wealth and real estate. The 'invisible hand' of the free market is in the process of devouring them by providing even fewer and lower paying jobs! The 'free market' doesn't care about either fairness or standards of living; it cares only about efficiency and the lowest possible cost. Hence the middle class in developed countries is quietly slipping into the lower class while the lower class is quietly slipping into desperation. The rest of the world's poor never really stood a chance under capitalism anyway. Oddly enough, solutions to the many failures of the modern global economy were offered over 3,500 years ago in God's Law, but man has always been too stubborn to accept them. After the American Experiment has run its course and ended in failure—and the entire global system is groaning for deliverance—a new administration will be set up on earth to rule in justice and wisdom using these very laws! And this government will rule from a magnificent new Temple much like the one portrayed on the cover of this book. The principles and laws of that system are presented within.
Economics has always had a moral dimension; even free-market mascot Adam Smith was a Christian minister. Yet recent events have renewed and recast theological reflection on the economy as the gospel of prosperity succumbs to large-scale economic crisis. In that light Joerg Rieger explores the many dimensions of today's economic crisis. What are the fundamental shifts taking place in the global economy today, and how are they affecting provision for basic human needs, economic equity, and people's prospects?