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Given the situation, especially during the latest two decades, we are all the same confronted with the advance of a new concern that some of the nowadays scientists have, the one of reviewing the sphere of problems specific to the domains of investigation they are involved in, with the face to the themes that are usually addressed by the theological thought.

This fact is valid especially for the quantum physics that, through the revolutionary concepts it proposes — undeterminism, unlocation, antinomy etc.

On this background, we wish to specify that, despite the fact that the importance of religion for economics is seldom recognized by contemporary economists, the economic science proves itself to be however the most advanced human scientific discipline, taking into account its openness to debate matters that are common for the theological thought, too. And, this matter is due, first of all, to the fact that, as the current reality shows, economics and religion are intertwined at many levels2. A first level of relationship is economic policy itself.

Illustrative examples can be contemporary debates in the United States over faith-based welfare programs or tension over the economic regulation of the church and its agencies. A second level of interference is represented by the influence of religion on economic behavior.


One can also bring into discussion, the numerous modern regression studies of the determinants of economic growth, studies that point out the importance of certain variables such as culture and religion. Thirdly, the deepest links are between economic theory and religious thought. XXI: Eonul dogmatic, , Sfera Politicii 19 2.

Monodisciplinary research initiated by economists: Religious Economics Regarding the monodisciplinary-type analyses initiated by economists, it can be said that, till now, the study of the relationship between the economic theory and the theological thought took the form of two endogenously-generated directions of research within the economic science, namely religious economics and economics of religion.

In connection with the religious economics researches it should be shown that, generally, these argue that economic theory is not theologically neutral and has to be evaluated theologically. In other words, religious economists consider that the economic theory is not independent from the religious beliefs of the economist that develops it, these beliefs representing actual epistemic entities that take part in the conceptual-methodological body which frames the research of the economic reality.

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The outcome of this approach is triple. Firstly, value judgments are considered as legitimate components of the economic analysis, the religious economists recognizing the influence of the ethical and moral considerations on their theoretical endeavor. Secondly, it comes to the development of a critical vision on both the methodological and epistemological commitments of secular economic analysis.

In this respect, it is considered that the religious economic analysis worked out by the religious economists be they Christian, Jewish or Muslim is build up on another set of fundamental conceptual suppositions and analytical methods than in the case of secular economic analysis. Finally, the third important consequence takes into consideration the fact that the religious economists begin to use, in their analyses, conceptual, terminological, and methodological devices imported from theology.

In this way, they try to achieve an epistemological strengthening of economics itself through theological infusion.

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In the following lines we shall analyze, in more details, these developments. At the same time, major contributions to religious economics during the last forty years include also Jewish writers, such as Roman Ohrenstein, Ephraim Kleiman or Meir Tamari. Kleiman and Ohrenstein are both American economists with an interest in the history of economic thought, while Tamari is an Israeli economist working in a business school environment.

All of them showed interest in the written Torah, the Pentateuch, especially the books of Leviticus and Deuteronomy which have much to say on economic matters1.

However, the emphasis of Jewish economists is as much on the oral Torah, which was written down as the Mishnah and the Talmud. As far as the Muslim economic writers are concerned, their number has increased during the last decades, probably a reflection of their stronger awareness that the Koran and the Sunna, the tradition and customs of the Prophet, as recorded in the hadith, and codified in the Shariah Islamic law, has much to say on economic matters.

Surprising is the fact that, generally, the works of the heterodox Christian economists paid relatively little attention — comparing to the Muslim and Jewish economists — to the problem of moral and ethical values, most of them thinking that centering round this topic shows a lingering in a closed stage of scholasticism that overlooks the recent developments in economic analysis.

Accordingly, economic literature mentions a so-called soft form of religious economics, where economists recognize the influence of ethics on their work and see religion as a source of ethical guidance1.

The strong version of religious economics rejects the kinds of collaborative efforts which flow from the softer version of religious economics as being too uncritical of secular economics3. In fact, the problem receiving the most of the attention of strong religious economists is connected, in our opinion, with the criticism of the economic systems.

However, it is interesting that their approaches bring out a distinct lack of agreement, ranging from broad sympathy with market capitalism — whatever its weaknesses e. Preston , and radical critique of capitalism Goudzwaard and de Lange, as an example, argue that, from a Christian perspective, humanity must move from a wants-based economy to one based on the caring administration of what has been entrusted to it.

A rather peculiar position is that of the Christian writer John Atherton.

His work assesses three types of response made by Christians to the market system conservative, radical and liberal , each of which seeks set Christian values above the market. Implicitly he rejects all three, in part because he asserts that the market system has its own internal logic and values, which need to be affirmed if markets are to function.

Atherton argues that Christians should not seek to replace markets, but to promote various challenges to the market system such as poverty, and the environmental crises so that the system responds positively to these challenges4.

As to the vision shared by both Jewish and Muslim religious economists, it is interesting to mention that they wish to see religious law respected in economic life, notably when conducting transactions or when being involved in the finance of transactions. We can assert that, in a more conspicuous way than the Christian economists, they believe economic agents should be concerned with the morality of their actions, religious laws being the appropriate source for guidance in economic behaviour in respect to wealth, property, just price and fair transactions.

The emphasis is on economic justice so that all parties are protected and the social equilibrium amongst the faithful is maintained.

The common aim of Jewish and Muslim religious economists is 1 Kenneth E.Reusesti sau mori by Vladimir Bukovsky 4. A rather peculiar position is that of the Christian writer John Atherton. These texts as well are an indirect testimony that the true love relationship is that between a man and a woman.

Teofil nebunul pentru Hristos. Some commentators criticized his premise that accession led to national annihilation and continental uniformity, since the Union had failed to bring cultural convergence during its decades-long existence prior to the Eastern enlargement.

Savatie Bastovoi considers these cautions right because of the universal presence of a homosexual potentiality in the fallen human nature We can say, more precisely, that the carrying out of these import transfers could represent both a conceptual enrichment and an increased methodological accuracy of the assertions made by the economic theory.