Reseña del libro "economics of justice & peace (en Inglés)"
This four chapter book says that the Holy Bible contains a prophetic and evolutionary three-stage economic story from creation to the end of time and that one can decode this evolutionary economic story of the Bible simply by detecting, from Book to Book, the particular unit of social or economic measurement which the Bible either spoke for or spoke against over the stretches of biblical time. For every socio-political and economic organization in time and space bears the particular signature of the particular unit of social or economic measurement that holds it together and energises it. This unit of social or economic measurement may be labour time or interest-based public sector debt money or interest-free private sector commodity money. In effect, it is the successive units of social or economic measurement which undergird and energise the global economy that tell the running story of when, how and why the global economy has moved from the one stage of economic distribution and human development to the other. Accordingly, the methodology of this economic exegesis of the Bible can be summarized as follows: the labour theory of value is to the barter-exchange communalism of Genesis to Ruth, what the public sector debt theory of value is to the money-exchange capitalism of 1 Samuel through Malachi to 2 Maccabees and the private sector commodity theory of value is to the money exchange communitarianism of Matthew to Revelation . It is on the basis of these changing economic metrics that one can conclusively state that there are three stages in the prophetic and evolutionary economic programme of the Bible as follows. The first leg of the Bible's journey to the economic Kingdom of God on this earth, as laid out in the Books of Genesis to Ruth, is the somnolent, villagized, barter, mixed-farming, tribal and communalist world of stationary production where one reaps strictly as one sows. Here, labour-time is the unit of social measurement and the binding ethic of socio-political and economic life is the tit-for-tat law of reciprocity or lex talionis and this creates stationary symmetry in the distribution of economic opportunities between and among men and nations. Then the second leg is the boisterous, public-sector-led, urbanised, resource-exporting and resource-importing monetary world of capitalism and extended reproduction as laid out in the Books of 1 Samuel through Malachi to 2 Maccabees. Here, the unit of economic measurement is the interest-based public sector debt money and the binding ethic of socio-economic and political life is the ceaseless-taking of the fiscalist and imperial law of usury and capitalism which creates and sustains minor, major to maximum asymmetry in the distribution of economic opportunities between and among peoples and nations. It is this ceaseless-taking law of usury and capitalism that is already setting up the global economy for implosion through the excessive issuance of the public sector money of inflation in the financial convertible and reserve currency nations of the West . And, finally, the third leg is the restorative, private-sector-led, ambling, villagised and resource- conserving monetary world of communitarianism and extended reproduction as described in the Books of Matthew to Revelation. Here the unit of economic measurement is the private sector and interest-free commodity money and the binding ethic of socio-political and economic life is the ceaseless-giving of the metallist law of charity and communitarianism. This distributive law of God creates and sustains symmetry and justice in the distribution of the economic opportunities of jobs, goods and services between and among persons and nations in the global economy.
