BTW, I know of another economist who tried to speak to a church – Charles Calomiris of Columbia. Based on the speech he did a fair job. Do not know how the audience felt as is the case here. Meanwhile, WNF Blog is also linking how certain religion practices etc are because of political institutions etc.
Back to Joe. He thinks econ discipline does not really mix well with theology:
Last week I was invited to hear Joe Stiglitz talk on “God, hope, happiness, death, suffering, values, grace, and evil” at Union Theological Seminary. With a menu like that, how could I resist?
The event was billed as an “innovative lecture series” combining, essentially, God and mammon: it was organized in large part by INET, an organization devoted to “new economic thinking” and backed — to the tune of $75 million — by George Soros and Bill Janeway. But, frankly, it was an inauspicious beginning, and although in principle I’m a big fan of making economics much more interdisciplinary, I think the idea of connecting it with theology, in particular, is not going to be easy or even particularly helpful.
One of the problems was that this was not a lecture: Stiglitz just sat and answered open-ended questions, and most of the time, when he did so, he talked about his latest book. The book is about inequality, and religious types tend to care a lot about inequality, but they tend to look at economics in very different ways.
Stiglitz looked in an unfamiliar terrain:
These are important questions, no doubt, and religious types do worry about them. But rather than looking for high levels of GDP or productivity growth, or worrying about the effects of international capital flows on domestic interest and exchange rates, the kind of people who hang out at places like Union Theological Seminary tend to have their eyes on a greater and much more eternal prize. Economists, especially on the left, love to quote Keynes’s dry statement that “in the long run, we’re all dead”; you can imagine how far that kind of rhetoric will get you in a church or mosque or shul. Religious leaders don’t tend to rely very heavily, if at all, on empirical data; few of them feel the need to prove that they are right. And as a result, when Stiglitz took his passionately-argued economics a few hundred feet from the east side of Broadway to the west side, he entered a world which was much more alien to him than the conferences he attends in Shanghai or Dubai or Davos.
Stiglitz is constitutionally incapable of talking about economics without bashing right-wingers, and hilariously, even in a chapel, he decided to keep to his standard criticism that the economics spouted by Republicans was essentially “theology” rather than anything scientific or empirical. I have numerical proof that I’m right, he said; my opponents only have faith!
The responses were:
Of course, the reception to Stiglitz was perfectly polite. But when the questions arrived, it was fascinating to see the angle they arrived at. The convention is, when an economics Nobel laureate talks, that the questions will engage his arguments on their own merits. But at Union, Stiglitz was faced with questions he probably never gets elsewhere.
Most notably, Cornel West had a fantastic rejoinder to Stiglitz. I agree with all the points you’re making, said West, but can’t you see that you’re not changing any minds here?
West’s point is simple and powerful. Stiglitz, and most of the people at Union, look at the state of America, and especially at the degree of inequality, and want to change that. And if you look at the history of successful campaigns to effect change in America, they tend to be based overwhelmingly on the power of storytelling, often of the moral variety, rather than on the power (which is always pretty limited) of logical argument. Narratives — stories — move people in a way that Stiglitz’s econometrics never could. And the most powerful narratives are religious ones.
This is what INET is trying to do:
This is an area where INET is attempting to find common cause between lefty theologians and lefty economists. It’s a good idea in theory, but if the first evening is any indication, it’s not likely to work. Because in reality, there is still a huge gulf between the way the two groups see the world. Theologians aren’t into maximizing marginal utility; many of them are deeply suspicious of the entire capitalist system. (For instance, at one point a fellow panelist, Betty Sue Flowers, told Stiglitz that economics was a poisonous ideology which had captured the country, and which needed to be countered with faith and love.)
Meritocracy has different meanings in the two fields:
I found myself thinking about the concept of meritocracy — a word coined, by Michael Young, in disgust at the way the world was moving. Little did he suspect that in no time at all it would be co-opted, and that economists would start looking at meritocracies as societies which do a very good job, empirically speaking, of maximizing their citizens’ utility. At this point, the idea of meritocracy is deeply entwined with the American Dream, and no politician dare suggest that it might be fundamentally unfair.
To many theologians and philosophers, by contrast, especially the ones on the left, meritocracies are fundamentally unfair in a world where all God’s children are equal. Meanwhile, the less radical and more conservative arms of the church tend to align themselves very much with Republican rather than Democratic ways of looking at the world, largely because of their beliefs surrounding abortion, gay marriage, and the like.
Just one q was asked which was about how Bible says pursuit of wealth is unhealthy:
And this is where I think Stiglitz has failed to learn from Occupy. He credits himself as being one of the driving forces behind the idea of the 1%, and of course he went down to Zucotti Park to address the crowd down there. But if they were listening to him, I don’t think that he was listening to them. He wasn’t hearing their deeply moral anger, not only at the 1%, but even at the whole structure of capitalism — maybe he’s too steeped in economics to be able to do that.
There was just one question from the audience at the event, from a woman who said that she loves the Bible. “It says there’s something deeply unhealthy about the pursuit of wealth,” she said, and she’s absolutely right about that. But you’re not going to find many economists who agree with that, and certainly Stiglitz didn’t. He’s happy to say that the very rich suffer from moral turpitude — but he doesn’t draw the obvious conclusion, which is that the things which make us rich also make us bad.