Secular World And Social Economist

"The History of the Fleet Street House": 20 p. at the end of v. 18.

"The History of the Fleet Street House": 20 p. at the end of v. 18.

"Halteman's analysis makes a highly important contribution to the continuing discussion. I recommend this book with enthusiasm".------Carl Kreider, Dean Emeritus, Goshen College

In particular, this volume demonstrates how Christianity shapes the worldview an economist brings to the task, the questions an economist asks, and the policies an economist advocates.

"Halteman's analysis makes a highly important contribution to the continuing discussion. I recommend this book with enthusiasm".------Carl Kreider, Dean Emeritus, Goshen College

Culture, Spirituality and Economic Development: Opening a dialogue

Alternatives to Economics outlines the Christian thought system and its value as an alternative to secular social science in the development of socio-economic policies. Co-authors, Clive and Cara Beed demonstrate how the Christian thought system could be applied to issues such as distribution of wealth and the growing unemployment problem.

Normative Social Theory James M. Dean and A. M. C. Waterman University of Manitoba 1. Economics and Religion Once Again This hook is a sequel to Economics and Religion: Are They Distinct? (Brennan and Waterman 1994). That volume was motivated by a frustration born of many disappointing encounters between economists and theologians in the 1980s. Can bishops, synods, and other voices of organized religion bring any interesting (and disinterested) contribution to the public policy debate? If so, what is the relation of their contribution to that of the purely "secular" knowledge economists believe they can supply? Can economists bring any interesting (and disinterested) contribution to the public policy debate? If so, what is the relation of their contribution to the fundamental values that inform social ethics and that are still guarded to a large extent by religious tradition? All too often the two sides talked at cross-purposes. Well-intentioned economists coexisted for a few hours or days with well intentioned theologians whose manner of conceiving social reality was radically incompatible with their own. There seemed to be no common ground. The first requisite of any genuine conversation is an agreed conceptual framework that is able to accommodate the peculiar social vision both of the economist and of theologian, and to display the logical relation between the two.