This exclusion of alternative views is not merely a question of vested interest and the ideological view that we live in the best of all possible worlds where optimum equilibria rule, except during transient moments. It stems, also, from a misplaced notion of the aesthetics of good theory: Good theory is assumed to be a closed axiomatic system. Its axioms can, at best, be challenged empirically — e.g. testing the axiom of individual rationality by setting up experimental devices — but such challenges hardly add up to any workable alternative way of doing macro-economics.

There is however an alternative way, or, rather, there are alternative ways. We must learn to accept that when undeniable facts stare us in the face and shake up our political universe — e.g. growing unemployment is a problem, and money and finance have roles beyond medium of payment in an uncertain world shaken by financial crises — they are not transient problems; they are a part of the system we are meant to study. It is no good saying my axiomatic system does not have room for them. Instead, the alternative way is to take each problem and devise the best ways in which we are able to handle them analytically. Physicist Feynman (economist Dow (1995) made a similar distinction) had made a distinction between the Greek way of doing mathematics axiomatically, and the Babylonian way, which used separate known results (theorems) without necessarily knowing the link among them. We must accept this Babylonian approach to deal with macro-economic problems, without pretending that it must follow from some grand axiom. 

Awareness of history must enter economic theory by showing that concepts such as cost, profit, wage, rent, and even commercial rationality have anthropological dimensions specific to social systems. The humility to accept that economic propositions cannot be universal would save us from self-defeating arrogance.