September 1, 2024

LIBERALISM JUST KEEPS FAILING UPWARDS:

The great wealth wave: The tide has turned – evidence shows ordinary citizens in the Western world are now richer and more equal than ever before (Daniel Waldenström, 9/01/24, Aeon)

New research studies, and more careful inspection of the previous historical data, paint a picture where the main catalysts for wealth equalisation are neither the devastations of war nor progressive tax regimes. War and progressive taxation have had influence, but they cannot count as the main forces that led to wealth inequality falling dramatically over the past century. The real influences are instead the expansion from below of asset ownership among everyday citizens, constituted by the rise of homeownership and pension savings. This popular ownership movement was made possible by institutional changes, most important democracy, and followed suit by educational reforms and labour laws, and the technological advancements lifting everyone’s income. As a result, workers became more productive and better paid, which allowed them to get mortgages to purchase their own homes; homeownership rates soared in the West from the middle of the century. As standards of living improved, life spans increased so that people started saving for retirement, accumulating another important popular asset.

Today, the populations of Europe and the United States are substantially richer in terms of real purchasing-power wealth than ever before. We define wealth as the value of all assets, such as homes, bank deposits, stocks and pension funds, less all debts, mainly mortgages. When counting wealth among all adults, data show that its value has increased more than threefold since 1980, and nearly 10 times over the past century. Since much of this wealth growth has occurred in the types of assets that ordinary people hold – homes and pension savings – wealth has also become more equally distributed over time. Wealth inequality has decreased dramatically over the past century and, despite the recent years’ emergence of super-rich entrepreneurs, wealth concentration has remained at its historically low levels in Europe and has increased mainly in the US.

Among scholars in economics and economic history, a new narrative is just beginning to emerge, one that accentuates this massive rise of middle-class ownership and its implications for society’s total capital stock and its distribution. Capitalism, it seems, did not result in boundless inequality, even after the liberalisations of the 1980s and corporate growth in the globalised era. The key to progress, measured as a combination of wealth growth and falling or sustained inequality, has been political and institutional change that enabled citizens to become educated, better paid, and to amass wealth through housing and pension savings.

GOING WITH THE GRAIN:

The Theology of Fantasy (Timothy Lawrence, 9/01/24, Voegelin View)

Theology and fantasy are akin in that they are both imaginative projects. Theology concerns itself with a reality that is beyond the direct experience of our senses and thus must necessarily be known by the imagination – the same faculty that underwrites fantasy. The book centers around this trifecta: because theology and fantasy have imagination in common, they not only become relevant to each other, they can talk to one another, and the conversation can go both ways: theology can inform fantasy, and fantasy can inform theology. Fantasy can both “implicitly articulate what we believe” and “help us imagine a world that is still enchanted.”


Drawing from C.S. Lewis’ famous statement that the fantasy of George MacDonald “baptized” his imagination, a crucial step in his conversation to Christianity, Thrasher and Freeman suggest that the “baptism of the imagination” shapes what it is plausible or even possible to believe: “fantasy functions as a tool to shape the conditions for belief.” At the same time, fantasy is unavoidably shaped by the beliefs of those who make it. Each essay in the book concerns itself in some way with this back-and-forth dialogue between theology and fantasy, and in so doing demonstrates fantasy’s potential as a tool for serious theological work, rather than just a frivolous, escapist hobby.


Early on, the text sets forth a Christian understanding of fantasy, drawing largely from the work of J.R.R. Tolkien (who in turn drew from George MacDonald and Samuel Taylor Coleridge). According to the Christian mythopoetic theory of Tolkien, arguably the greatest Christian fantasist, fantasy has its roots in the theological and anthropological claim that humans are made in the image of God. As such, human fantasy is an echo of God’s own creative work. The human makers of fantasy are, in Tolkien’s terminology, “subcreators” whose make-believe worlds reflect the real world created by God. As Tolkien writes in On Fairy-Stories, “[W]e make in our measure and in our derivative mode, because we are made: and not only made, but made in the image and likeness of a Maker.”