Systems Matter Part 1

While traveling and working in most of the countries of the world, I am continually amazed by the fact that most of the people living within those particular countries understand very little about how their political and economic systems work, or why they, the citizens, are expected to perform and behave in certain ways. They just do it!

In North Korea or Cuba, the people simply get up, put on a shirt, and climb into the back of a waiting truck and are hauled off to tend rice paddies or fields of pineapples. In Taiwan, it is necessary for the people to find their own way to work in order to sit all day long next to a conveyor belt and assemble very small parts for very big television sets. In America, a lot of people don’t even go to work at all. Why is that?

It all has to do with the economic and political systems that have been chosen and implemented in the different countries. As my graduate school major economics professor, Dr. Paul Ballantyne, used to insist, “It is abundantly clear that economic and political systems matter!”

National polls indicate that most American students neither understand how a market economy functions, nor grasp the most fundamental concepts underlying all economic systems(1) Perhaps the most influential economic work of the 18th century was a book entitled An Inquiry into the Nature and Causes of the Wealth of Nations, a book written by the Scottish economist Adam Smith (1723-90), explaining the principles of capitalism and free enterprise. He believed that governments should not interfere with economic competition and free trade, which is necessary for strong economic growth.

Adam Smith used to say, “Little else is requisite to carry a state to the highest degree of opulence from the lowest barbarism but peace, easy taxes, and a tolerable administration of justice: all the rest being brought about by the natural course of things." Adam Smith had a tremendous influence on the Revolutionary fathers of young America.

One hundred years later, German philosopher Karl Marx (1818-83) wrote perhaps the most influential economic work of the 19th century, Das Kapital. He disagreed with Adam Smith and wrote his work to explain the principles of collective communism. He argued that the only solution to the class struggle between worker and employer was for the government to own everything and totally control distribution. Marx believed “the class struggle necessarily leads to the dictatorship of the proletariat.” He also declared that the redistribution must be determined by an elite few, called the politburo, and they would make their decisions based on the idea, “from each according to his abilities, and to each according to his needs.” Socialism automatically becomes a by-product of this system.

Without being too simplistic at this point, let it be stated that all economic/political experiments being carried out by nations today are divided at the point of

                                          Income Growth vs. Income Redistribution.

The tensions between those two camps of economic systems are the fundamental reasons for the political experiments of the past 200 years. Free enterprise economies as seen at work in the United States and Canada have been primarily concerned with economic growth and expansion with a heavy emphasis on the freedoms of the individual.

The early communists believed that poverty, income inequity, and interpersonal oppression came because of free enterprise economies. In an endeavor to save the world they outlawed all market forces. As a result, some notable consequences can still be sited in places like the old Soviet Union and North Korea: millions of people starved, valuable resources were wasted and the economies damaged, sectarian violence quelled by brute force, basic lifestyles reduced to meager existence. And when the voluntary incentive to participate in the grand social experiment begins to fade away, pogroms of punishment and genocide have been relied upon to continue the desired political or economic results.

It will be well worth our time to discover and review for our own knowledge and security some fundamentals of the idea of free enterprise, the elements of free enterprise, the effectiveness of free enterprise, and perhaps even look at some alternatives to free enterprise.

Next Week: Systems Matter Part 2

(Research ideas from Dr. Jackson’s new writing project on Cultural Economics)

Permissions granted by Winston-Crown Publishing House


Scrooge, Jacob Marley & Business, Part II

(From Love & Common Sense, Short Stories from Around the World to Challenge Your Mind and Ignite Your Compassion, by Dr. James W. Jackson, p. 165).

I love the city of Rochester located where the Thames and Medway rivers meet and flow into the sea southwest of old London town. On the docks where Henry VIII once anchored his Royal Navy fleet, we operated the first of Project C.U.R.E.'s warehouses in England. Anna Marie and I spent a good amount of time in Rochester, the hometown of Charles Dickens. While in Rochester we fell in love again with the writings of the renowned cultural reformer. As we walked the quaint streets and ate in the local pubs we would imagine the different characters and the locations described in his novels. We even spent one Sunday in Charles Dickens' home on Gad Hill then visited areas he had described in the city of London. 

When Dickens describes Ebenezer Scrooge in A Christmas Carol, I live and breathe the story. I think that early in my career in the investment business in Colorado I met "Ebenezer Scrooge" several different times. "Oh! But he was a tight-fisted at the grindstone. Scrooge! A squeezing, wrenching, grasping, scraping, clutching, covetous old sinner! Hard and sharp as flint, from which no steel had ever struck out generous fire; secret, and self contained, and solitary as an oyster." 

"Nobody ever stopped him in the street to say, with gladsome looks, 'My dear Scrooge, how are you? When will you come to see me?'" 

But Marley had come to give Ebenezer a second chance at life. "Bah! Humbug!" 

Marley and the Spirits of Past, Present and Future literally scared the hell out of Ebenezer. Scrooge pleaded with the Ghost, "Answer me one question. Are these the shadows of the things that will be, or are they shadows of things that may be only? . . . " 

"Spirit," he cried, tight clutching to its robe, "hear me! I am not the man I was. I will not be the man I must have been. . . . I will honour Christmas in my heart, and try to keep it all the year. I will live in the past, present and the future. The Spirits of all three shall strive within me. I will not shut out the lessons that they teach." 

Ebenezer was awoke to the fact that he still had the precious gift of time in which he could make his amends. "I am as light as a feather, I am as happy as an angel, I am as merry as a schoolboy. I am as giddy as a drunken man. A merry Christmas to everybody! A happy New Year to all the world! Hallo there! Whoop! Hallo!"

In the end, "Scrooge was better than his word. He did it all, and infinitely more: and to Tiny Tim who did not die, he was a second father. He became as good a friend, as good a master, and as good a man as the good old city knew, or any other good old city, town, or borough, in the good old world. Some people laughed to see the alteration in him, but he let them laugh and little heeded them . . . His own heart laughed and that was quite enough for him." 

As I walked down the narrow streets of old Rochester, I joined Ebenezer in his unspeakable delight, that I, too, had been given an undeserved opportunity at a second chance. 

Let's spend a few more minutes learning from Ebenezer Scrooge and his decision to inject some good old fashioned virtue into the intersection of culture and economics. An investment from his personal market basket of virtues including charity, humility, and kindness, instead of the usual response of greed, wrath, and pride, in the end paid out remarkable dividends of goodness. That investment literally changed Scrooge's world as well as the world of Tiny Tim, Bob Cratchit, and hundreds of others.

Those who choose to invest virtue into the common affairs taking place at the intersections of life reap rich inner rewards by being able to personally see others gathered at the curbside becoming better off as a result.Suddenly, the words of wisdom spoken by Jacob Marley take on even deeper degrees of truth: "Business, mankind was my business. The common welfare was my business. CHARITY, MERCY, FORBEARANCE, and BENEVOLENCE were all my business. The dealings of my trade were but a drop of water in the comprehensive ocean of my business."

Next Week: Systems Matter

(Research ideas from Dr. Jackson's new writing project on Cultural Economics) 

© Dr. James W. Jackson

Permissions granted by Winston-Crown Publishing House 


Scrooge, Jacob Marley & Business

We have spent considerable time on the curbside of the intersection of culture and economics. The time of discovery and review is time extremely well spent because that intersection is where transformation on this old planet earth takes place. The strategic components that make it across that intersection determine recorded history. 

We toyed with the idea that all individuals gathered at the intersection have carried with them their own personal market basket in which they have placed their most valuable and precious possessions. What the individuals take from their market baskets and inject into the historic action at the intersection will change the world. So, the question is proffered, "What'cha gonna do with what'cha got?" What is the most strategic and important component in your personal market basket that you could take out and inject into the traffic of the intersection of culture and economics? 

After spending years observing and participating in cultures and civilizations around the world, this is my personal conclusion: The most powerful possession you could take from your personal market basket and inject into the traffic of the intersection is . . . Virtue. 

I am going to insert here the retelling of one of the stories I included in my book, Love and Common Sense, (p. 163). It is a familiar story written by one of my favorite authors, Charles Dickens. It is a classic story about how Ebenezer Scrooge accepted a second chance in life to inject charity, mercy, forbearance, and benevolence into the mainstream traffic of his life and change his world by helping others around him become better off; 

Marley was dead as a doornail," starts out Charles Dickens in his Christmas masterpiece A Christmas Carol. "There is no doubt that Marley is dead. This must be distinctly understood, or nothing wonderful can come of the story I am going to relate." Dickens intends to give Marley a position of authenticity and place him in a position where no one could argue with his established wisdom. He was already dead, but now he had access to knowledge as to where he was and why he was where he was. Somehow, Marley had bargained for the chance to revisit his old, selfish business partner, Scrooge, and give him one more thin chance to mend his greedy ways


After Marley makes his scary entrance through Scrooge's double-locked doors, dragging his chains he had forged in life link by link, he gets down to giving Scrooge his other-worldly advice. 

"It is required of every man . . . that the spirit within him should walk abroad among his fellowmen, and travel far and wide; and if that spirit goes not forth in life it is condemned to do so after death. It is doomed to wander through the world - oh woe is me! - and witness what it cannot share, but might have shared on earth, and turned to happiness!" 

Scrooge stabbed at a chance to turn down the heat of Marley's message, "Speak comfort to me, Jacob!" 

"I have none to give . . . . No space of regret can make amends for one life's opportunity misused! Yet such was I! Oh, such was I!" 

Scrooge couldn't deflect the message, so he tries a little flattery, "but you were always a good man of business, Jacob." 

"Business!" the ghost cried, wringing his hands. "Mankind was my business. The common welfare was my business; charity, mercy, forbearance, and benevolence, were all my business. The dealings of my trade were but a drop of water in the comprehensive ocean of my business!" Then Jacob Marley's ghost went on: "I am here tonight to warn you: that you have yet a chance and hope of escaping my fate." 

I have personally tried to discipline my behavior over the years to revisit the words and spirit of Charles Dickens Jacob Marley, not only at Christmastime, but throughout the year. His powerful advice, however correct or incorrect his theology, is as necessary as oxygen. Mankind truly is my business; that's the "why" behind the past twenty-five years of Project C.U.R.E.! "No space of regret can make amends for a lifetime of misused opportunity." The common welfare is my business. Charity, mercy, forbearance and benevolence must be the mainspring and clockwork of my life every day. 

The message of Marley should remind us that the chains of life that we forge link by link, day by day, should not be chains that shackle us to the greedy accumulation of this world; rather, the crafted links should become chains that bind our hearts together with kindness, justice and righteousness on this earth. 

Next Week: Scrooge, Jacob Marley & Business, Part 2

(Research ideas from Dr. Jackson's new writing project on Cultural Economics) 

© Dr. James W. Jackson

Permissions granted by Winston-Crown Publishing House


At the Intersection: Vice vs.Virtue

All folks are gathered at the intersection of transformational change, and each person there possesses an amazing capacity for the phenomenon of evil as well as an astounding capacity for excellence of character and goodness. Early philosophers and prophets recognized these history-altering capacities, and wrote to enlighten the minds and give wisdom to their followers. The teachings and stories of Jesus, while he was on earth, are packed full of revelations regarding the battles of vice vs. virtue.

Plato, Aristotle, and later, the church leaders, like the monk Evagrius Ponticus, John Cassian, and even Pope Gregory, endeavored to formulate into lists examples of the deadliest of evil thoughts and sins. Tinkering with the list never stops, but the following list is a fine compilation of what has been considered over the centuries the most sinister and dangerous of vices . . .


                                             THE SEVEN DEADLY SINS

LUST

Carnal lechery or lust is a general term for an inordinate and intense desire to fulfill not only the need for things of a sexual nature, but also power, fame, money, or even food.

GLUTTONY

Taken from the Latin gluttire, depicting the gulping down or swallowing food excessively, but it also refers to gluttony, or Latin gula, as in the over-indulgence and over-consumption of anything to the point of waste.

GREED

Here is another attitudinal and behavioral sin of excess sometimes referred to as avarice or even covetousness. Usually greed is linked with the idea of a rapacious desire for material things in contrast to eternal values, and is connected to the violation of someone else’s value, rights, or dignity.

SLOTH

While sloth (Latin, acedia) has been explained differently over the years, it still basically refers to physical and spiritual laziness. When a person fails to develop spiritually, an attitude and behavior of rejection of God and grace takes place. Evil is said to exist where a person resists doing what should be done and when good men fail to act.

WRATH

Rage (Latin, ira) is considered to be uncontrolled hatred or anger and can demonstrate itself by violence and revenge that can even be passed on to future generations, or can manifest itself in self-destruction and suicide. The attitude and behavior of wrath rejects the provisions of God’s gifts.

ENVY

Envy is another sin of insatiable desire. It demands to be better and have more than others. The want is so strong that it will seek to deprive others of what they have, be it material things, abilities, status, recognition, or rewards.

PRIDE

One thing that most all lists agree upon is that the matter of pride is at the heart and center of all other deadly sins. It is at the root because it demands that it is first and best and all others and all else is secondary. In today’s vernacular the expression would be, “It’s all about me.” With unchecked pride there is no need to consider anyone else, not even God. Where pride is in control the entrenched narcissism shouts that “I am not just privileged and exceptional, but above all . . . entitled.”

                                             THE SEVEN CARDINAL VIRTUES

Throughout history, good men who have had concern for the betterment of their culture and a sincere desire to help other people be better off have endeavored to examine, and also teach, what they considered to be the fundamentals of goodness as a counter to the Seven Deadly Sins. It has been agreed upon by Christian thinkers, as well as many pagan philosophers, that virtue is the key building block of a successful life as well as a successful civilization. The behavioral consideration ofvices vs. virtue is at the very heart of the study of cultural economics.

The phenomenon of moral and wholesome character has been promoted by Plato, Aristotle, and other great philosophers and church leaders. Their desire is to protect not only the people standing on the curbside of the intersection, but also to protect the outcome of the flow of the traffic through that intersection of culture and economics. What happens at the intersection of culture and economics influences and shapes civilizations.

It should be of little surprise, then, that over the centuries righteous thinkers have also constructed lists of virtuous attributes intended to answer the influence of thedeadly sins:

CHASTITY

Abstaining from inordinate or improper sexual conduct according to one's state in life. Embracing purity of thought and behavior and achieving moral wholesomeness of character. Living a clean life of good health and hygiene promoted by cleanliness and restraint from indulgence of intoxicants, and avoiding temptation and corruption.

TEMPERANCE

Restraint and self-control. Prudence in regard to appropriate behavior, and proper moderation in the indulgence of natural appetites, passions, and especially in the use of drugs and alcohol.

CHARITY

Generosity and self sacrifice, benevolent attitudes and actions, especially toward those in need or in disfavor.

DILIGENCE

Steadfastness and persistence in accomplishing that which is undertaken; zealous and constant endurance in the effort to always guard against laziness of body, mind, and spirit, fulfilling the degree of care and concern required even when no one else is watching.

PATIENCE

Moderation through forbearance and perspective, a willingness to solve injustices and conflicts peacefully instead of choosing violence as an answer to conflict resolutions, the ability to bear delay, provocation, or misfortune without cluttering the situation with reactions of temper, irritation, or complaint.

KINDNESS

Thoughtful consideration, empathy, and accommodation displayed with a friendly demeanor and without prejudice, resentment, or ill will toward the recipient, a spirit of magnanimity combined with compassion and cheerfulness.

HUMILITY

Humility is everything that pride is not. It is a frank and modest estimate or opinion of one’s own importance, rank, or position, while invoking respect, honor, and value upon the position and person of another, it is the spirit of perceiving the correct value and relationship between you, God, and the world that God has created.

Origen, a second century teacher from Alexandria, insisted, “Genuine transformation of life comes from reading the ancient Scriptures, learning who the just men and women were and imitating them.”1 That would be his suggestion for the building of viable traditions that would eventually be nourished and supported by institutions.

Both Greek and Roman writers pushed the idea that the acquiring of virtue would be immensely aided by imitating the noble example of others. Seneca claimed, “Plato, Aristotle, and the whole throng of sages . . . derived more benefit from the character than from the words of Socrates. The way is long if one follows precepts, but short and accommodating if one imitates examples.”

In the third century, Augustine, then Bishop of Hippo, really cleared up the issue of invoking the practice of imitating in order to acquire traits of virtue: “Now we require many virtues and from these virtues we advance to virtue itself. What virtue, you inquire? I reply: Christ, the very virtue and wisdom of God. He gives diverse virtues here below, and he will also supply the one virtue, namely himself, for all of the other virtues which are useful and necessary in this vale of tears.”2

(Please allow me to end with this personal note: Regardless of the ancient writers, I find that I am not a very good imitator. But what became a great help to me regarding this battle between vice and virtue was my discovery of a possibility while reading the Scriptures. The Apostle Paul talked about “Christ in me . . . my only hope of glory.”(Col. 1:27) And then I read on and found that the Holy Spirit was eager to enter into me and begin living the life of Jesus Christ through me to the glory of God the Father. (Corinth. Galat. Ephe.) That made a whole lot of sense to me because it would be God’s virtue in me instead of me trying to trump up something of my own. It seems to have worked well, at least for this pilgrim who finds himself standing on the curbside of the intersection of culture and economics.)

Next Week: Scrooge, Jacob Marley & Business

(Research ideas from Dr. Jackson's new writing project on Cultural Economics)

© Dr. James W. Jackson  

Permissions granted by Winston-Crown Publishing House


At the Intersection: Curbside Capacities

Every individual stands on the curbside of the intersection of culture and economics. That is where global transformation, as well as any other change, takes place. Culture will influence, and indeed has the power within it, to change economic philosophy and economic systems at that intersection. Conversely, economic systems and ideas have the power to change a given culture. 

Just think of the potential capacity for change that is wrapped up in the individuals with their personal market baskets, gathered on the curbside of that intersection. Quite frankly, I find that potential dynamism quite fascinating. There is potential capacity to perform, to yield, or to withstand any and all components of culture or any and all components of economics as they try to intersect, collide, and pass through that intersection. The components that make it through to the other side of the intersection will determine history as it is recorded. 

I am additionally intrigued by the variety of emotional, moral, and behavioral capacities that influence the components of economics and culture as they pass through the intersection. The traffic flowing through the intersection of culture and economics seems to become super charged by the high octane fuel propelling the varied components as they pass through the traffic. 

As I have traveled to nearly every nook and cranny of this globe, and observed hundreds of people groups and the diverse examples of civilizations, I have been amazed at the human capacity to harbor and display the phenomenon of evil. I traveled throughout Rwanda on the heels of the terrible Hutu- Tutsi genocide. I was in Congo and Angola at the time of the mass murders. I personally viewed Pol Pot’s torture chambers located at the old high school in downtown Phnom Penh, Cambodia, and witnessed where hundreds of thousands of Cambodia’s best citizens were intentionally slaughtered by their own government.

I was in Bosnia, Kosovo, and Belgrade, Serbia and witnessed the atrocities taking place. In the little country of Nagorno Karabakh I watched the genocide by the Russian Fourth Army, the Azerbaijanis, and the Turks wipe out eighty percent of that small country’s male population, and it seemed that hardly anyone even noticed. I’ve spent time at the Holocaust memorials in Jerusalem, Israel, and Washington D.C. and asked the question, “Just how can this be?”

That same capacity for evil can likewise be observed in the law-ignoring greed of local governments, corporate heads, and homegrown community thugs, as well as even fraudulent social services recipients. 

But, history has also shown that the folks gathered at the intersection can receive and contain a remarkable capacity for virtue. It is possible for them to attain through invitation and development, excellence of character. And based on that excellence of character, they can choose to become agents and dispensers of kindness, generosity, fairness, sympathy, mercy, personal responsibility, justice, charity, gentleness, forbearance, righteousness, and benevolence. 

The individuals standing on the curbside of the intersection have the power and opportunity to ultimately determine history. But who will actually step forward and begin the process by taking the precious items from their market basket and injecting them into the flow of traffic? 

As I visualize this epic scene of the making of history at the intersection of transformation, my mind recalls an intriguing episode shared with me by a new friend as I traveled through Asia: 

        Past the seeker as he prayed came the crippled and the beggar and the beaten.

        And seeing them, the holy one went down into deep prayer and cried,

        “Great God, how is it that a loving Creator can see such things and yet do   

        nothing about them?”

       And out of the long silence, God said, “I did do something . . . 

        I made you.”

We who are standing on the curbside of the intersection of transformation have the power to influence the direction, timing, and outcome. How will we handle the opportunity? 

Next Week: Vice vs. Virtue

© Dr. James W. Jackson  

Permissions granted by Winston-Crown Publishing House


At the Intersection: Our Market Basket

Let’s pursue this concept of the intersection a bit more:

We are an integral part of this world of transformation and change. We have inherited this culture and economic system in which we exist and operate. We own our future and have been endowed with the power to personally choose between and amongst the myriads of alternatives that have been and will be presented to us on a daily basis. The choices that we select will, of necessity, set into motion consequences that will affect our lives, the lives of others around us, and even the future options that will be made available to us.

All of those transformational happenings will take place at the intersection of culture and economics. Whether we like it or not, each of us presently stands on the curbside of that intersection. From that position we are able to observe the intriguing and constant flow of traffic moving in front of us through that intersection. We are not, however, just standing on the curbside as disengaged and disinterested observers. We, along with all the others gathered, are highly involved in what passes through that intersection and the results of the continual flow of traffic. Transformation continually takes place and we are a part of it.

If we will observe carefully, we will see that every person standing on the curbside, including ourselves, is carrying a lovely market basket on his or her arm. Everyone has been shopping on the way to the curbside.

Placed inside those baskets are the most important and valuable items in the world. At the marketplace, on the way to the intersection, every person has been hunting, inspecting, and accumulating. The items are so very precious because each person has been actually exchanging a part of himself or herself for the contents collected and placed so very carefully into the lovely market baskets. So, everything collected has either been placed into those personal market baskets as a direct result of a purchase or of a gift exchange.

Since the cultural and economic systems belong to us, ultimately, we are the ones who determine what components pass through the intersection and what is declared as history on the other side. If the contents of those market baskets are powerful enough to alter and direct the flow of history, perhaps it would be important for us to examine just what makes up the contents of those personal and distinct market baskets. Just for fun, let’s see if we can figure out the contents and value of our own personal market basket:

· FINANCIAL POSSESSIONS:

Let’s do this through the equity approach: Take the replacement value of your market basket contents and then subtract any indebtedness: Savings accounts, cash, loans and accounts due you, stocks, bonds, pension plans, equities in businesses, partnerships, home, additional properties, autos, household goods, and other personal properties.

· PERSONAL POSSESSIONS:

Physical possessions of good health, good DNA, attractive characteristics, wholesome attitudes, intellectual possessions, past experiences, education, healthy emotional possessions, good decision making capabilities, temporal, or possessions of time (number of days you have left).

· RELATIONAL POSSESSIONS:

Your family, friends, and your influence on other people and situations.

· SPIRITUAL POSSESSIONS:

You are at peace with yourself, others, and God, kind, self controlled, generous, patient, and forgiving to your family and others, a life characterized by a deep sense of joy, consistency, gratefulness, a non-complaining attitude, and dependable.

· SPECIAL POSSESSIONS:

In addition to the other possessions in your market basket, God has given to you some special abilities. It is true, you may have refined them and put a lot of work and discipline into developing them, but you realize that they are special possessions given to you by a discerning God. List those special abilities that you feel are your strongest talents.

All individuals are standing on the curbside of the intersection of culture and economics. It is almost unfathomable when trying to comprehend the variety and value of the possessions that are held in the market baskets of those individuals. With those possessions, the individuals standing there have the power and opportunity to ultimately determine what happens at that intersection.

History will be determined by what those individuals will collectively decide to inject into that flow of traffic passing through the intersection. What will they be willing to take out of their market baskets and invest into the process of making history? What will they do to advance the procedure of resolution? What will they be willing to do to unsnarl the traffic and advance the proceeding of history?

All persons on the curbside face the same leveling question concerning the use of the possessions within their individual market baskets . . . What’cha Gonna Do With What’cha Got?

By injecting the possessions from their market baskets into the traffic flow of the intersection, they influence the direction, timing, and outcome of the flow of traffic and thereby determine history. The comprehensive and penetrating question becomes very personal . . . What’cha Gonna Do With What’cha Got?

Next Week: Curbside Capacities

(Research ideas from Dr. Jackson’s new writing project on Cultural Economics)


At the Intersection: Examples for the Matrix

We have now discussed the components of economic production: Land, Labor, Capital, and the Entrepreneur, and also the components of our cultural structure: Traditions, Institutions, Family, and the Individual. Our premise is that Transformation takes place at the intersection of Culture and Economics. Wherever the components of Culture and the components of Economics cross in the intersection of real life, you can expect change.

I’m going to resort to the chalk board and see if we can walk through some common examples in order to see just how such a thing works. The components of Economics will be positioned along the left side of our matrix and the components of Culture will follow the bottom line. The dynamics of the situational example will determine the point of intersection and which of the components will be involved in the confrontation that sets up the incidence of transformation:

  • We talked earlier about the incredible global transformation that took place based on the intuition and action of Alexander the Great after being influenced by the cultural and economic insights of his personal teacher, Aristotle. He conquered the known world.
  • Two hundred seventy- one years later, Julius Caesar laid claim to Alexander’s dream and once again, transformed the global system at the intersection of culture and economics.
  • King James of England, in 1606, granted rights to a business investment company to establish the first American colony in an area designated as Virginia. But the second contract was made with another organization to establish a colony in America. That contract was born out of conflict and the desire for change and freedom. The Pilgrims were a group of settlers who had previously left England to seek relief and freedom in Holland. Disappointed there, they found investors willing to underwrite the expenses of a contract to colonize in America. On September 16, 1620, the Pilgrims set sail on the Mayflower and landed sixty-five days later. At the intersection of culture and economics, the Pilgrims employed their powerful traditions and even religious institutions and families. They set into motion transformation in areas of land use, labor, and capital and the individuals eventually realized the fruits of a new world

 

  • Eventually the American Revolutionary War between young America and England would be fought at the intersection of culture and economics. Institutions, traditions, families and individuals were pitted against each other on matters of land, labor, capital, and entrepreneurial enterprises.

 

  • Within recent years, China’s citizens have experienced immeasurable transformation due to national laws implemented in 1979 limiting the family’s size to one child per couple. I personally visited many orphanages throughout China and have been acquainted with the affects of the policy that was fully centered at the intersection of culture and economics. The policies were initiated to alleviate social, economic and environmental problems in China, but have set into motion firestorms of consequences.

 

  • A bit closer to home . . . we commonly experience the intersection phenomenon in controversial land use situations. Traditions endeavor to dictate how a certain piece of property will be used regardless of personal or institutional ownership rights. Or, a municipality may want to appropriate or condemn a property and build a big box store or commercial strip in order to generate higher tax revenues. The battle is waged at the intersection of culture and economics.

 

  • Divorce settlements, civil suits, and estate squabbles so very frequently find the principles yelling at each other in the middle of the intersection of culture and economics.

 

  • Individual families, also, find themselves hammering out philosophical differences at the intersection when it comes to making decisions regarding how they will earn and spend their resources.
Intersection Example Family Financial.png

 

  • Don’t be surprised when it dawns on you that this same matrix works even for such issues as dealing with the disciplining of the children, (Land = Resources, Labor = Activities, Capital = Rights and Rewards, Entrepreneur = Creativity and Independence). We can count on major transformation taking place at the intersection of culture and economics even when applied to the components involved in domestic situations.

We live in a world of transformation. It is good for us to concern ourselves with how we can more efficiently allocate and manage our resources and abilities. It is also to our benefit to discover and understand how various aspects of human cultures interact with economic events, behaviors, and conditions. Economic philosophies and systems have the power to affect and shape our culture, as well as our culture having influence on our political systems, inherited traditions, religious beliefs and the formation of our institutions. It is imperative to lay aside the notion that economic has only to do with money. It is also imperative to more fully comprehend the scope and sequence of culture.

As we move into a more complete understanding of the eight components listed herein, and see how they work together under a larger umbrella of cultural economics, our identification of problems and even our tasks of conflict resolution will be more easily accomplished.

Next Week: Our Market Basket

(Research Ideas from Dr. Jackson’s new writing project on Cultural Economics) 

© Dr. James W. Jackson  

Permissions granted by Winston-Crown Publishing House


At the Intersection: Cultural Components

Our stated premise is that transformation (global, national, corporate, domestic, personal) takes place at the intersection of culture and economics. We just finished discussing the four basic production components of economics: Land, Labor, Capital, and the Entrepreneur. Now it’s time to examine the cultural components.

It is necessary to have an agreed upon definition when discussing the concept ofculture. No, we are neither talking about growing a microorganism in a laboratory Petri dish, nor are we describing an artsy enlightenment trip to Carnegie Hall in New York City or an art museum in London. Culture, as we will be discussing, can be described as the inherited and shared beliefs, attitudes, feelings, values, ideas, customs, and social behaviors of a particular people.

There are at least four strategic components that are utilized in order to perpetuate a culture: Traditions, Institutions, Families, and Individuals. It is not my intention at this point to get involved in a thorough investigation or discussion of these four components. I must admit, however, that it is a temptation to get off track and share with you some of the incredible customs, traditions, and institutions I have witnessed in my world travels over the past nearly thirty-five years (everything from simple birthday celebrations to male and female rites-of-passage circumcision rituals of the Maasai tribe in Kenya and Tanzania). We will stay on point.

TRADITIONS

The term tradition comes from the Latin tradere that literally means to transmit, to hand over, to give for safekeeping. It is a belief or pattern of behavior in a community with special or symbolic meaning that has been handed down from generation to generation and might persist and evolve for thousands of years. The concept of tradition is viewed as a set of precedents valued by a culture and carries with it the notion of holding on to a previous time. Traditions are extremely important to a given group. History bears out those traditions are many times considered worth dying for. Wars have been fought and civilizations eradicated because of traditions.

INSTITUTIONS

Institutions are designed to formalize and perpetuate agreed upon traditions. They work to give structure, influence and even power to the sustainability of those social orders deemed most important to a people group.

On the surface, institutions look a lot like churches, hospitals, jails, banks, and schools. But, more formally, they describe normative systems that take care of regulating the distribution of goods and services, the providing for the legitimate use of power, the transmitting of knowledge from the present generation to the next generation, and the lending of structure to moral and religious matters. Institutions end up mediating the agreed upon rules that govern social behavior of a group.

FAMILY

As a component of culture, family has to do with kinship. Here again, this is not an involved dissertation on the current interpretation and aspects of the modern family.When dealing, however, with the premise that all transformation takes place at the intersection of culture and economics, the cultural component of family is paramount.

Family is considered more than just a basic social unit consisting of parents and their children, whether dwelling together or not. It extends to any group of persons closely related by blood, as parents, children, uncles, aunts, and cousins, etc.

Historically, kinship has played a huge role in developing, establishing, and perpetuating traditions. Likewise, the family units of a people group are the most powerful influence and factor of sustainability when it comes to the success of institutions.

INDIVIDUAL

Recall for a moment the list of production components of economics that we discussed last session: Land, Labor, Capital, and the Entrepreneur. We learned that nothing happens without the Entrepreneur. So it is with the components of culture . . . nothing happens without the Individual.

From the traditions, from the institutions, and from the family, the individual emerges as the ultimate building block of transformation and change.

Now we are ready to plug these eight components into our social economics matrix and apply them to the phenomenon of transformation.

Next Week: Examples for the Matrix

(Research Ideas from Dr. Jackson’s new writing project on Cultural Economics) 


At the Intersection: Components of Production

In economics the term utility refers to the satisfaction people get from the goods and services they consume and the activities they pursue, i.e. what it is that makes them happy. In order to understand how the system works, it is important to go back to the simple basics or starting blocks that are required to serve the interests of the people. There are four general categories of economic resources that are traditionally considered components of production: Land, Labor, Capital. and the Entrepreneur.

I suppose you could say that, “In the beginning” there were only two components of production: land and labor. Then the fellow doing all the labor, named “Adam”, figured it out that he would benefit greatly by taking a very sharp stone to kill the wild animal he was going to use for meat, instead of beating it or strangling it. He also enhanced the utility of the process by using yet a sharper stone as a knife to remove the hairy, tough hide of the animal before cooking it or trying to barter it to one of his buddies. At that point, he took a giant step into the position of the entrepreneur while also utilizing components of capital, thus making it four components of production rather than just two. Now back to the serious components of traditional economics.

LAND

By the term land economists mean nature, natural resources, the earth plus the heavens, and the seas. Simply stated, land is God’s gift to the children of men (Psalm 115:16). It is the untouched earth as we find it. That economic term includes everything on, above, and below the surface of the earth. It includes streams, lakes, minerals, forests, air, space, wild animals, plants, fossil fuels, and even rocks brought back from the moon . . . everything that man finds in his environment that is not a product of mankind’s labor.

Two things to remember about land and all things considered natural resources: First, they are found in nature and that no human effort has been used to make or alter them. Second, they can be used for the production of goods and services.

LABOR

The resource component called labor consists of the physical and mental talents of individuals used in producing goods and services. The services of airline pilots, teachers, welders, loggers, retail clerks, mechanics, professional football players, or rocket scientists are all included under the general heading of labor. Generally speaking, a person’s ownership in his or her own unique labor power is the greatest factor of production under that person’s command. That power is at the person’s disposal for exchanging in the marketplace for the many goods and services desired but not yet owned. The terms, free labor market or competitive labor market refer to a person’s being able to exchange or sell his labor power to the highest bidder on the one hand, and the bidder being able to exchange or purchase labor power at the best terms he can find.

CAPITAL

Capital is wealth intended to produce more wealth and is not yet in the hands of the consumer but still somewhere in the process stage of producing more wealth or income. In economic thought, capital, or capital goods includes all manufactured aids used in producing consumer goods and services. Included are factories, warehouses, distribution centers, transportation facilities, as well as items like stone knives, hammers, wrenches, drill presses, industrial robots, or other pieces of machinery. Economists refer to the purchase of capital goods as investments. Capital goods differ from consumer goods because consumer goods satisfy wants directly, whereas capital goods do so indirectly by aiding in the production of consumer goods.

The term capital as used by economists does not refer to money, but to tools and other productive equipment. Because money produces nothing by itself, economists do not include it as a basic economic resource.

THE ENTREPRENEUR

The entrepreneur takes the initiative in combining the resources of land, labor, and capital to produce a good or a service. Both a sparkplug and a catalyst, the entrepreneur is the driving force behind production and the agent who combines the other resources in what is hoped will be a successful business venture. The entrepreneur’s time, effort, and abilities invested do not guarantee any degree of success or profit. The risks may result in losses rather than rewards, and possibly, the entrepreneur will put at risk not only his or her invested assets but those of associates and stockholders as well.

But nothing happens without the entrepreneur . . . a special human resource who takes an idea and attempts to make an economic profit from it by combining all other factors of production. The entrepreneur is the individual who also takes on all of the risks and rewards of the business.

Students sometimes struggle with the concept of entrepreneur. It is a tricky word to spell and pronounce. It is a bit ironic that it was the French who attached the name that stuck to the functional concept, but it is a great word. For me, the easiest way to visualize and remember the function of the entrepreneur is to recall its simplicity. The only thing an entrepreneur really does is to take something of a lesser value from the economic system and place it back into the system at a higher value. That is all an entrepreneur does.

The primitive man simply took a common rock out of the system and returned it back into the economic system as a stone knife.

I feel blessed to be considered an entrepreneur. In our days of real estate development we performed a very simple and rewarding task. We took out of the economy struggling ranches that were not producing very much wealth and delivering almost no tax revenue to the county or state. We developed them into beautiful recreational and business sites in Colorado’s ski country and entered those sites back into the economy at a higher value.

When it was time to meet international needs for medical supplies and equipment for hospitals and clinics in lesser developed countries around the world, Project C.U.R.E. simply removed out of our economic system medical items of lower value, did a bit of enhancement and reinserted those medical items back into the international economy where they were desperately needed, and thousands and thousands of lives were saved in the process.

Wealth is generated from production. Poverty is perpetuated through non-production. It is very important for us to understand the utility that flows from the basic components of production: Land, Labor, Capital, and the Entrepreneur. 

Next Week: Cultural Components

(Research ideas from Dr. Jackson's new writing project on Cultural Economics)

© Dr. James W. Jackson  

Permissions granted by Winston-Crown Publishing House


At the Intersection: Culture and Economics

You and I live in a world of transformation. I predict that change is here to stay . . . unless something changes. My personal observations have convinced me that global transformation, national transformation, corporate transformation, domestic transformation, and even personal transformation take place at the intersection of culture and economics. Wherever the cultural factors of traditions, institutions, families, and individuals intersect with the economic production factors of land, labor, capital, and the entrepreneur, you can count on change.

It is exciting to see how the phenomenon of transformation takes place. Once you begin to recognize the function, you can better understand, and in some cases even predict, the associated behavior that results. When I was a kid, my grandfather used to tell me, “Jimmy, if you want to know why something happens . . . follow the money.” But I have discovered that if you really want to get a glimpse of why and how things happen you must follow that money trail down to the curbside of the intersection and observe what happens when the economic factors try to cross the intersection at the same time as the cultural factors.

In these next few articles, I am going to try to assume the assignment of presenting this facet of cultural economics so that we can better understand the idea of global, national, corporate, domestic, and personal transformation.

To begin, let’s establish some simple guidelines for our thoughts:

Traditional economics concerns itself with how we efficiently allocate and manage our resources—land, labor, capital, and the entrepreneur—as well as how we organize the production of goods and services. Economists collect this data and develop charts, or matrices, to project our conclusions into the future on the basic assumption that future reality will be an extension of past reality.

The subject of culture suggests an integrated set of behavior patterns learned by members in a society, but not necessarily inherited biologically. The behavior patterns, over time, become traditions that are passed on to future generations through institutions, family units, and individuals.

Cultural Economics is the branch of economics that concerns itself with the relationship of culture to economic outcomes. It studies how various aspects of human cultures interact with economic events, behaviors, and conditions. Ultimately, the study of economics is all about people with their needs, talents, abilities, propensities, and even their emotions of love, joy, surprise, anger, sadness, and fear.

A given culture will influence the political systems, traditions, religious beliefs, the formation of institutions, and even the value we ascribe to individuals. Likewise, economic philosophies and systems have the power to affect and shape our cultures.

In the year 336 B.C., a twenty-one- year- old was placed on the Greek throne following the assassination of his father, Philip. Young Alexander of Macedonia had been schooled at the feet of the Greek philosopher, Aristotle, who had made Alexander aware of a world that was fragmented economically into countless little city-states. Each dominion had its own government, money system, army, and customs.

With Aristotle’s help, Alexander began to comprehend the high cost of fragmentation, and in the next dozen years Alexander the Great “conquered” the known world for Greece. He conquered it with such interesting subtleties that more often than not the countries in his path simply threw open their gates and welcomed him in. He brought with him security, protection, and fairness, and encouraged free trade within his new world based on a dependable metallic coinage of gold and silver. The genius of that economic enterprise and availability rested in the fact that it did not cost his constituents more out of their purses for those additional benefits, but less . . . a whole lot less!

Where the citizens had been paying as much as seventy to eighty percent in taxes to operate their fragmented city-states, Alexander reduced those tax rates to around fifteen percent. Little wonder that they threw open their city gates and welcomed him with open arms!

But, alas, with no more worlds to conquer, Alexander the Great died at the early age of thirty-three as a result of a wild drinking party. His obtuse generals decided to divide up the empire and, along with the insecure propensity of the Europeans and Asians, the populaces began to move back to a model of fragmented city-states, no longer unified by protection and a stable economy. The Greek empire began to crumble, but his dream lived on.

Two hundred seventy-one years later, Julius Caesar laid claim to the dream of Alexander the Great, overhauled it, and began to implement the “great experiment,”Pax Romana.

The global economy was not nearly as fragmented as it had been prior to Alexander, and the Greek Philosophy, literature, and ideas of democracy had done much to break down the barriers between the Greeks and the barbarians. Julius Caesar, like Alexander, began building his empire, not through brutal conquest but rather through economic and political liberation.

Five years after he had taken over Gaul, Julius Caesar entered Italy, where Rome opened her gates and welcomed him as her new champion and leader. He made the stability of the Roman currency so attractive, the mildness of Roman taxation so alluring, the openness of world trade and commerce so desirable that his empire expanded by the force of demand. He treated the conquered nations with such secure leniency that even if they could have revolted, they didn’t.

The economy began to grow, trade began to flourish, and the Roman Empire was established. Julius Caesar perceived that individual initiative and creativity that was rewarded produced more individual initiative and more creativity, thus a more stable and wealthy empire. He also perceived that exorbitant taxation squelched individual initiative and creativity.

Each of those classic examples includes major global transformation taking place expressly at the intersection of culture and economics. Let’s take a closer look at the factors gathered at the curbside of that intersection of culture and economics.

Next Week: Components of production

(Research Ideas from Dr. Jackson’s new writing project on Cultural Economics)

© Dr. James W. Jackson  

Permissions granted by Winston-Crown Publishing House