By Bruce Rogers-Vaughn
This quantity deals an in depth research of ways the present part of capitalism is consuming away at social, interpersonal, and mental healthiness. Drawing upon an interdisciplinary physique of study, Bruce Rogers-Vaughn describes an rising kind of human distress—what he calls ‘third order suffering’—that is swiftly turning into normative. additionally, this new paradigm of ailment is more and more entangled with already-existing genres of distress, reminiscent of sexism, racism, and sophistication fight, mutating their appearances and mystifying their intersections. alongside the best way, Rogers-Vaughn offers stimulating reflections on how common perspectives concerning secularization and postmodernity may perhaps divert recognition from modern capitalism because the fabric beginning of those advancements. eventually, he explores his personal medical perform, which yields clues for addressing the double unconsciousness of 3rd order agony and outlining a imaginative and prescient for taking good care of souls in those troubling instances.
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Additional info for Caring for Souls in a Neoliberal Age
Indeed, if this were not the case, my explorations in the next chapter into the ways neoliberalism has transformed the social, interpersonal, and psychological spheres would not be conceivable. For now, I will simply comment on the manner in which neoliberalism is a cultural project. We must first understand that cultural transformation was part of the neoliberal impulse from its very inception. 20). Hayek, in The Road to Serfdom (1944/2007), proclaims: “This is really the crux of the matter. Economic control is not merely control of a sector of human life which can be separated from the rest; it is the control of the means for all our ends” (pp.
The neoliberal renovation of culture requires an appreciation of how it is intertwined with the condition called postmodernity. This presents some methodological challenges, as it calls into question some of the conventions of postmodern critical theories—theories which are nonetheless necessary for developing a comprehensive analysis and critique of neoliberalization. These challenges must be addressed if I am to successfully navigate the argument of this book. Finally, I will highlight a central characteristic of neoliberalism—increasing economic inequality— as a powerful sign of its erosion of individual and social well-being.
Specialists have provided invaluable contributions to science, but they are often too attached to their microscopical views of society. (pp. xi–xii) De Vogli concludes that “the market greed doctrine,” which he identifies as the neoliberal paradigm, is the connection between these dots. The current level of public restlessness and receptivity may be even more significant than academic trends as an indicator of the need for a pastoral theological revision. For example, a PRRI/RNS Religion News Survey (2011) shows that 44 % of US citizens believe that capitalism conflicts with Christian values, whereas only 36 % believe they are compatible.