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Thorstein Veblen. The Place of Science in Modern Civilisation, and Other Essays
The Place of Science in Modern Civilisation, and Other Essays
Table of Contents
FOOTNOTES:
THE EVOLUTION OF THE SCIENTIFIC. POINT OF VIEW[1]
FOOTNOTES:
WHY IS ECONOMICS NOT AN EVOLUTIONARY. SCIENCE?[1]
FOOTNOTES:
THE PRECONCEPTIONS OF ECONOMIC. SCIENCE[1]
I
FOOTNOTES:
THE PRECONCEPTIONS OF ECONOMIC. SCIENCE[1]
II
FOOTNOTES:
THE PRECONCEPTIONS OF ECONOMIC. SCIENCE[1]
III
FOOTNOTES:
PROFESSOR CLARK'S ECONOMICS[1]
FOOTNOTES:
THE LIMITATIONS OF MARGINAL UTILITY[1]
FOOTNOTES:
GUSTAV SCHMOLLER'S ECONOMICS[1]
FOOTNOTES:
INDUSTRIAL AND PECUNIARY EMPLOYMENTS[1]
FOOTNOTES:
ON THE NATURE OF CAPITAL[1]
I. The Productivity of Capital Goods
FOOTNOTES:
ON THE NATURE OF CAPITAL[1]
II. Investment, Intangible Assets, and the. Pecuniary Magnate
FOOTNOTES:
SOME NEGLECTED POINTS IN THE. THEORY OF SOCIALISM[1]
FOOTNOTES:
THE SOCIALIST ECONOMICS OF KARL MARX. AND HIS FOLLOWERS[1]
I. The Theories of Karl Marx
FOOTNOTES:
THE SOCIALIST ECONOMICS OF KARL MARX. AND HIS FOLLOWERS[1]
II. The Later Marxism
FOOTNOTES:
THE MUTATION THEORY AND THE BLOND. RACE[1]
FOOTNOTES:
THE BLOND RACE AND THE ARYAN CULTURE[1]
FOOTNOTES:
AN EARLY EXPERIMENT IN TRUSTS[1]
FOOTNOTES:
Отрывок из книги
Thorstein Veblen
Published by Good Press, 2019
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On the lower levels of culture, even more decidedly than on the higher, the speculative systematisation of knowledge is prone to take the form of theology (mythology) and cosmology. This theological and cosmological lore serves the savage and barbaric peoples as a theoretical account of the scheme of things, and its characteristic traits vary in response to the variations of the institutional scheme under which the community lives. In a prevailingly peaceable agricultural community, such, e.g., as the more peaceable Pueblo Indians or the more settled Indians of the Middle West, there is little coercive authority, few and slight class distinctions involving superiority and inferiority; property rights are few, slight and unstable; relationship is likely to be counted in the female line. In such a culture the cosmological lore is likely to offer explanations of the scheme of things in terms of generation or germination and growth. Creation by fiat is not obtrusively or characteristically present. The laws of nature bear the character of an habitual behavior of things, rather than that of an authoritative code of ordinances imposed by an overruling providence. The theology is likely to be polytheistic in an extreme degree and in an extremely loose sense of the term, embodying relatively little of the suzerainty of God. The relation of the deities to mankind is likely to be that of consanguinity, and as if to emphasise the peaceable, non-coercive character of the divine order of things, the deities are, in the main, very apt to be females. The matters of interest dealt with in the cosmological theories are chiefly matters of the livelihood of the people, the growth and care of the crops, and the promotion of industrial ways and means.
With these phenomena of the peaceable culture may be contrasted the order of things found among a predatory pastoral people—and pastoral peoples tend strongly to take on a predatory cultural scheme. Such a people will adopt male deities, in the main, and will impute to them a coercive, imperious, arbitrary animus and a degree of princely dignity. They will also tend strongly to a monotheistic, patriarchal scheme of divine government; to explain things in terms of creative fiat; and to a belief in the control of the natural universe by rules imposed by divine ordinance. The matters of prime consequence in this theology are matters of the servile relation of man to God, rather than the details of the quest of a livelihood. The emphasis falls on the glory of God rather than on the good of man. The Hebrew scriptures, particularly the Jahvistic elements, show such a scheme of pastoral cultural and predatory theoretical generalisations.
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