Economics - Tumblr Posts

Mandating profit-sharing would probably be so much more effective than minimum wage laws.

14.03.2018 Another busy day, but it's ok! I had classes from 8 am and I thought I was going to fall asleep in class :) but I got through all 3 of them. After that I went to pick up this 2 new stationery items! I've been waiting for soo long for them to arrive! They look so cutee. Me and Nico went to eat some hot cream soup (is that how you say it?) and it was so comforting, and we also had some dessert! After all of that we went ahead and did some work. In the evening I had a meeting with some people that want to volunteer abroad. It's part of what I'm going to do from now as a volunteer at AIESEC! SO excited! Busy, but extremely good day! 📸: my accounting notes w\ new stationery + food with friends + orange fresh at meeting. 11/100 days of productivity. Let's work hard!

People tell me a lot that I'm an intelligent person. I don't feel intelligent at all. So if I really am intelligent compared to others... then humankind is screwed.

Me, to my Economics teacher, after getting an 82 on the test

putting my prediction on record now that the coming decade is going to see the rise of viral-marketed fancy at-home water filtration systems, driving and driven by a drastic reduction in the quality of U.S. tap water (given that we are in a 'replacement era' where our current infrastructure is reaching the end of its lifespan--but isn't being replaced). also guessing that by the 2030s access to drinkable tap water will be a mainstream class issue, with low-income & unstably housed people increasingly forced to rely on expensive bottled water when they can't afford the up-front cost of at-home filtration--and with this being portrayed in media as a "moral failing" and short-sighted "choice," rather than a basic failure of our political & economic systems. really hope i'm just being alarmist, but plenty of this already happens in other countries, and the U.S. is in a state of decline, so. here's praying this post ages into irrelevance. timestamped April 2023

A Critique of Contextual Theology: Are the Meanings of the Biblical Texts Changeless or Adaptable?

By Author Eli Kittim

——-

What is Contextual Theology?

Is all theology contextual? Do different contexts have the role of attributing theological meanings to Christian texts? Or is there a subtext that does not change? And, if so, what are some of the criteria that assign meaning to theology, particularly to Christian theology?

First of all, what is “contextual theology” anyway? It’s basically a way of doing theology that takes into account both past and present contexts, be they anthropological, biological, psychological, philosophical, or otherwise. That is to say, it reconsiders the cultural milieu or the Sitz im Leben (i.e. the “setting in life") in which a text has been produced, as well as its particular purpose and function at that time. Contextual theology, then, considers both the traditions of the past, which received the revelations, as well as those of the present, and reassesses them within the framework of today’s socioeconomic and political context. In other words, the term contextual theology is a reference to the way in which Christianity has adapted its teachings to fit the successive cultural periods.

Some Examples of Contextual

Theology

For example, the early church fathers were heavily influenced by Greek thought, so their interpretation of scripture was largely derived from Platonism (e.g. Justin Martyr, Clement of Alexandria, Origen, etc.). That was their particular form of contextualizing theology. Every book of the Bible was composed and edited within a specific context, be it the Exodus, the Law given to Moses at Sinai, the Babylonian Exile, or the occasional letters of the New Testament that were prompted by some crisis. And we could go on and on. Aquinas’ philosophical conceptions were heavily influenced by the rediscovery of Aristotle’s works. Not too long ago, existentialism provided the impetus for a new type of theology, and so on and so forth.

It seems as if Christian theology has hitherto been articulated in the context of the life and times in which the texts were interpreted and read. Hence the shifting theological paradigms, down through the ages, appear to be byproducts of this cultural phenomenon. As time passes, people’s ideas about theology seem to change as well. Questions associated with the quest for the historical Jesus, the nature of the triune God, and the like, arose out of much debate and discussion that often included diametrically opposed contexts. As the church councils began in the early part of the 4th century, one contextual paradigm triumphed over another. Similarly, various paradigms and approaches to scripture began to shift during the reformation and counterreformation. At the end of the day, who is to say which was the true one?

A Brief Introduction to Contextual

Theologies

Contextual theology, therefore, is a response to the dynamics of a specific cultural context. People from a different cultural worldview, such as Latin or Asian or Arabic culture, have distinct economic and social issues. That’s why there are so many contextual theologies, employing various interdisciplinary approaches, to try to explore these different sociopolitical issues, such as African theology, Minjung theology, Liberation theology, and so on.

Let’s briefly define some of these theologies to get a taste of their doctrines. Minjung theology (lit. the people's theology) is based on the South-Korean Christian fight for social justice. This theology has developed a political-gospel hermeneutic to address the Korean reality. From this point of view, Jesus is seen more as an activist for social reform than as a spiritual teacher.

Another branch of Christian theology from the Indian subcontinent is called Dalit theology. It places heavy emphasis on Jesus’ mission statement, which some theologians call the Nazareth Manifesto (Lk 4.16-20), namely, the proclamation of “good news to the poor,” the release of prisoners, the “recovery of sight to the blind,” as well as letting “the oppressed go free.” From this perspective, Jesus is identified as a marginalized Dalit (i.e. a servant) whose mission is seen as liberating individuals not only from their sociopolitical and economic oppression but also from racial segregation and persecution. But does this theology really capture the core message of Jesus’ mission? Is Jesus really a political “liberator” who is solely interested in an economic and political system that guarantees equality of the rights of citizens? Or are the impoverished those who are not materially but rather spiritually poor? Although the physical dimension of these Biblical passages cannot be denied——after all, many were physically healed of all diseases, according to the narratives——nevertheless, given that the sermons of Jesus emphasize sin and the issues of the heart, one might reasonably argue that he’s referring to the prisoners of sin, and that the recovery of sight might be a metaphor for the truth that “will make you free” (Jn 8.32).

Similarly, many contextual theologies misinterpret the Beatitudes as political manifestos. Notice that Jesus says “Blessed are the poor in spirit,” not the materially poor (Mt. 5.3). Moreover, he doesn’t say blessed are those who are physically hungry and thirst. Rather, he says, “Blessed are those who hunger and thirst for righteousness, for they will be filled” (v. 6). So, we have the poor in spirit who will inherit “the kingdom of heaven” (v. 3), and those who hunger for spiritual righteousness who “will be filled” (v. 6). It beggars belief that any theologian can misinterpret this pericope from the Sermon on the Mount as nothing more than a social concern for the materially poor, while promising some sort of Marxist political and economic liberation for oppressed peoples.

This is precisely how Liberation theology interprets such passages. Liberation theology was developed in Latin America and was employed politically as a “preferential option for the poor.” It is true that the Bible is concerned about the welfare of the poor and needy. But it is not a political manifesto designed to liberate them through some new political system. To see Jesus as a prototype of Adam Smith or Karl Marx is to miss the point entirely. Although the Bible certainly addresses these issues and urges us to be equitable and compassionate, its primary message is soteriological, urging us to be born again: “be transformed by the renewing of your minds” (Rom. 12.2); be “born from above” (Jn 3.3)! Clearly, this is a *spiritual* message that has few political implications. It’s also important to note that Jesus did not want the crowds to politicize his message (Jn 6.15 NRSV):

When Jesus realized that they were about

to come and take him by force to make him

king, he withdrew again to the mountain by

himself.

The Excesses of Feminist Theology

A subset of this view is Feminist theology, which is primarily concerned with the oppression of women. The aim of feminist theology is to liberate women from a hitherto patriarchal society by giving them equal rights among the religious authorities and clergy. This theology attempts to reinterpret patriarchal language and imagery about God, while reevaluating the status of women in sacred texts. Feminist reinterpretations of scripture will often reject the male gender of God and will omit using male pronouns to refer to this figure. Feminist theology will often call into question authoritarian, pontific, or disciplinarian images of God and replace them with “nurturing” and “maternal” attributes.

This theology has inevitably led to the excesses of various sects who even describe Jesus as a woman. For instance, the “Dongfang Shandian” (aka Eastern Lightning) is a Christian cult from central China which teaches that Christ has been reincarnated as a woman, and that the saints are engaged in an apocalyptic battle against China's Communist Party. However, these are gross exegetical errors which take liberties in manipulating the language of the original text to suit their theological needs.

Case in point. In his recent book “What Jesus Learned from Women,” author James F. McGrath took a simple verse (mentioned only once in the entire Bible; Rom. 16.7) and turned it into a novel where both Paul and even the great Jesus himself have come under Junia’s spell. The implication is that both Paul and Jesus may have gained valuable knowledge from a woman named Junia. It’s all based on a single, isolated verse which doesn’t even hold a single shred of historical, textual, or literary evidence to substantiate the claim. Not only does it contradict Paul’s explicit statement in Galatians 1.11-12—-in which he says that his gospel is not of human origin and that he “did not receive it from a human source”——but it also subordinates the status of the miracle-working Son of God to that of an unknown female follower, who supposedly taught him everything he knows. Unfortunately, this one-verse doctrine is equivalent to speculative fiction. It simply doesn’t meet scholarly and academic parameters.

Problems of Contextual Theology

The Contextualization process is employed in the study of Biblical translations as regards their cultural settings. Hermeneutically speaking, contextualization seeks to comprehend the origins of words that were used by the Hebrew and Greek texts, and Latin translations. However, it has also allowed secular and political groups to read their own message into the text by expanding the cultural contexts so as to accommodate such meanings. Given that modern liberal contexts are intrinsically alien and sometimes even contradictory to the authorial intent of the scriptures, the contextualization process of attributing cultural or political “meaning” to a text can have dire consequences.

The omission and replacement of the words of scripture with more “context appropriate” terminology with regard to race, gender, inclusive language, sexual orientation, and sociopolitical considerations, coupled with large-scale contextual *reinterpretations,* not only violates its integrity but it also represents a desecration of the text, which actually expresses a fundamental equality of all people whose identity is derived exclusively from Christ: “There is no longer Jew or Greek [race], there is no longer slave or free [power structure], there is no longer male and female [gender]; for all of you are one [equal] in Christ Jesus” (Gal. 3.28 NRSV).

Even though the Biblical texts were created within a cultural context and not in a vacuum, nevertheless the verbal plenary inspiration——the notion that each word was meaningfully chosen by God——supersedes the cultural milieu by virtue of its inspired revelation, if indeed it is a revelation. In that case, the language from which the text is operating must be preserved without additions, subtractions, or alterations (cf. Deut. 4.2; Rev. 22.18-19). Therefore, It is incumbent on the Biblical scholars to maintain the integrity of the text. One thing is certain. The New Testament was not only significantly changed by the Westcott and Hort text, but it has also been evolving gradually with culturally sensitive translations regarding gender, sexual orientation, racism, inclusive language, and the like. Contextual theology has broadened the scope of the original text by adding a whole host of modern political and socioeconomic contexts (e.g. critical theory) that lead to many misinterpretations because they’re largely irrelevant to the core message of the New Testament and the teachings of Jesus!

——-

"People with a wide range of political views can acknowledge that what has happened incrementally over the past half-century has led to a labyrinthine regulatory system, irrational liability law and a corrupt tax code. Sweeping simplifications and rationalizations of all these systems are possible in ways that even moderate Democrats could accept in a less polarized political environment."

The whole core of how capitalist-approved "economics" works involves "people constantly acting only in their own self-interest"...

Which makes their systems patently false from the start.

Because humans are actually humane.

We evolved to be.

Despite them creating police forces and militaries and committing massacres and genocides, and enclosing common lands and enforcing hard borders and false scarcities and unnecessary cut-throat competition throughout the world -- they can't QUITE seem to condition human beings into not being human...

No matter what they do, humans will still crave the act of saving each other from dangers, and the act of being saved by other humans.

No matter what they do, humans will still need connections to community and to the earth, in order to thrive.

No matter what they do, humans will still want peace and pleasure and rest; the ability to create and to collaborate and to explore; and being able to accomplish tasks that have actual impact and meaning for themselves and for their communities.

The only way that the rich can keep playing this pointless, dick-waving, worldwide, world-destroying monopoly game they got going; is if they abolish humans, and create an economy out of bots.

When someone leaves you, they should only be able to take their love with them, not your house or your stuff. Vice versa, you should never be imprisoned in an unhappy relationship because you can’t afford to leave. Economics underwrite love – any human who cannot support herself is vulnerable to others, and if we romanticise that vulnerability, if we continue to idealise it, we’re permitting the infantilisation of women and maybe even creating victims.

Animal: The Autobiography of a Female Body; Sara Pascoe

yall wtf are you guys talking about everyone uses median for average income. Nobody's including billionaires, that would be stupid. I just looked up median income and it's abt 68K. 24k is barely liveable, that's just straight up not possible

ok no but all the mentions of human world food in obm have me thinking:

Who is making literal deals with the devil?

What do they trade human goods for?

What is the Grimm/USD exchange rate?

I don't think that the value of a Grimm would be that much in human terms because economic development (especially the way we mean it) probably isn't such a priority in the Devildom?

(correct me if I'm wrong haha)

Idk, I just think it's funny

I'm not a fan of his foreign policy, but his handling of domestic issues is spot-on. For everyone (rightfully) focusing on Gaza, just remember that Netanyahu doesn't want Biden to be president either.

The Silent Revolution in American Economics

I don’t think you’re expecting what I’m about to say, because I have never seen anything like this in fifty years in politics.

For decades I’ve been sounding an alarm about how our economy has become increasingly rigged for the rich. I’ve watched it get worse under both Republicans and Democrats, but what President Biden has done in his first term gives me hope I haven’t felt in years. It’s a complete sea change.

Here are three key areas where Biden is fundamentally reshaping our economy to make it better for working people.

#1 Trade and industrial policy

Biden is breaking with decades of reliance on free-trade deals and free-market philosophies. He’s instead focusing on domestic policies designed to revive American manufacturing and fortify our own supply chains.

Take three of his signature pieces of legislation so far — the Inflation Reduction Act, the CHIPS Act, and his infrastructure package. This flood of government investment has brought about a new wave in American manufacturing.

Unlike Trump, who just levied tariffs on Chinese imports and used it as a campaign slogan, Biden is actually investing in America’s manufacturing capacity so we don’t have to rely on China in the first place.

He’s turning the tide against deals made by previous administrations, both Democratic and Republican, that helped Wall Street but ended up costing American jobs and lowering American wages.

#2 Monopoly power

Biden is the first president in living memory to take on big monopolies.

Giant firms have come to dominate almost every industry. Four beef packers now control over 80 percent of the market, domestic air travel is dominated by four airlines, and most Americans have no real choice of internet providers.

In a monopolized economy, corporate profits rise, consumers pay higher prices, and workers’ wages shrink.

But under the Biden, the Federal Trade Commission and the Antitrust Division of the Justice Department have become the most aggressive monopoly fighters in more than a half century. They’re going after Amazon and Google, Ticketmaster and Live Nation, JetBlue and Spirit, and a wide range of other giant corporations.  

#3 Labor

Biden is also the most pro-union president I’ve ever seen.

A big reason for the surge in workers organizing and striking for higher wages is the pro-labor course Biden is charting.

The Reagan years blew in a typhoon of union busting across America. Corporations routinely sunk unions and fired workers who attempted to form them. They offshored production or moved to so-called “right-to-work” states that enacted laws making it hard to form unions.

Even though Democratic presidents promised labor law reforms that would strengthen unions, they didn’t follow through. But under Joe Biden, organized labor has received a vital lifeboat. Unionizing has been protected and encouraged. Biden is even the first sitting president to walk a picket line.

Biden’s National Labor Relations Board is stemming the tide of unfair labor practices, requiring companies to bargain with their employees, speeding the period between union petitions and elections, and making it harder to fire workers for organizing.

Americans have every reason to be outraged at how decades of policies that prioritized corporations over people have thrown our economy off-keel.

But these three waves of change — a worker-centered trade and industrial policy, strong anti-monopoly enforcement, and moves to strengthen labor unions — are navigating towards a more equitable economy.

It’s a sea change that’s long overdue.

"Then I argued that the gold standard, the establishment of exchange rates, etc., are conventions that I have never considered and will never consider as weighty and unshakable principles of economics.Money for me was just a sign of exchange for the work done, and their value completely depended on the value of the work done.Where money did not represent services rendered, I insisted, they had no value."

- Ado!f H!tler