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Röpke notes that the sound economic order of free enterprise "must find its place in a higher order of things which is not ruled by supply and demand, free prices and competition. It must be firmly contained within an all-embracing order of society in which the imperfections and harshness of economic freedom are corrected by law and in which man is not denied conditions of life appropriate to his nature." Röpke poigantly surmised that: "The market economy, and with social and political freedom, can thrive only as part and under the protection of a bourgeois system. This implies the existence of a society in which certain fundamentals are respected and color the whole network of social relationships: individual effort and responsibility, absolute norms and values, independence based on ownership, prudence and daring, calculating and saving, responsibility for planning one's own life, proper coherence with the community, family feeling, a sense of tradition and the succession of generations combined with an open-minded view of the present and the future, proper tension between individual and community, firm moral discipline, respect for the value of money, the courage to grapple on one's own with life and its uncertainties, a sense of the natural order of things, and a firm scale of values." Röpke astutely observes that civil society is awash in problems from cultural fragmentation, urbanization, and gargantuan institutionalism. He recognizes the benefits and limits of the market economy, which he eloquently defends.
This classic economic treatise recently was rereleased from the Intercollegiate Studies Institute. I also recommend Wilhelm Ropke: Swiss Localist, Global Economist by John Zmirak from ISI's Library of Modern Thinkers Series, which is an insightful biography and introduction to the economic, political and social thought of this brilliant man.
The political right, especially in its libertarian and pro-market incarnations, has never properly understood this insight into social reality. In their polemic economic tracts, they implicitly assume that "society" or the "government" could choose at any time to adopt any economic principle it liked, regardless of the likely social or political consequences of that principle. Libertarians tend to support any economy policy which they believe will bring about greater freedom and efficiency, ignoring all the while the disastrous consequences the policy might have in the political and social realms. The great merit of Wilhelm Roepke's "Humane Economy" is that he sedulously avoids this error. Roepke is one of the few pro-market who understands that the free market does not exist in vacuo and that the market cannot be defended as a good-in-itself. In the "Humane Economy," Roepke points out that free enterprise depends on sociological, moral, and cultural factors for its maintenance and survival. The "sphere of the market, of competition, of the system where supply and demand move prices and thereby govern production, may be regarded and defended only as part of a wider general order encompassing ethics, law, the natural conditions of life and happiness, the state, politics, and power," writes Roepke. "Individuals who compete on the market and there pursue their own advantage stand all the more in need of the social and moral bonds of community, without which competition degenerates most grievously." Roepke's defense of the market rests firmly on time-tested conservative principles. He dissects the corrosive effects of mass society and social rationalism and warns against those two "slowly spreading cancers of our Western economy," "the irresistible advance of the welfare state and the erosion of the value of money, which is called creeping inflation." There are few books which detail the crisis of modern civilization in the West better than this one; and none which offer a more convincing vision of a genuinely "humane" economy.
Ropke opposed the rise of the National Socialists in his native Germany. When Hitler came to power, Ropke was forced to leave, having lectured against the centralizing economics of that regime. But after the Second World War he returned to play a large role in Germany's postwar recovery, which was based on market solutions. From experience he had no confidence in systems of centralized authority -- socialism, communism, or collectivized decision-making of any kind. Against these he believed in local institutions, such as the small town of his birth, family, church, local community, neighborhood, and what Burke called the little platoons in which we travel.
Further, he had no faith in an abstract capitalism that excluded moral considerations. The essence of A Humane Economy is that the most important facets of life transcend the economic sphere. Ropke builds his argument by looking at the moral foundations and ethical conditions necessary for a market economy to function, and by locating the market economy within necessary limits and spheres of activity. He also examines the destructive effects of mass society: crowded cities, bureaucratic hospitals, ubiquitous industry, egalitarian democracy, the absurd pace and busy-ness of modern life, and the myth of the sovereign people over the individual person. The remaining chapters look at the welfare state, chronic inflation, and the importance of ownership and private property.
The line that Ropke draws is between centrism and decentrism. With centrism comes the gradual erosion of the human element. Just as Ortega y Gassett showed how modernity had excluded man from art, so Ropke is arguing that economics has gradually excluded man from economics. While art had become preoccupied with abstract ideas, economics was being treated as a science, surrounded by theory, charts, and graphs. What economists should have been doing, argues Ropke, is adapting economic policy to man, not trying to adapt man to economics.
Readers should have no trouble recognizing this dehumanization at work in today's world. Contra Ropke, the centralizing impulse is on the rise in both government and the workplace. Books about economics have earned their reputation for dullness, but Ropke transcends the genre. His book is readable and re-readable, with a wider view than the blinkered breed usually gives us. Perhaps in time A Humane Economy will receive a proper hearing.
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Nicole works at a store called Claire's. It's really more of a boutique though. And since it is prom season, her store is getting a lot of customers for it's dresses. Nicole isn't going to prom, and she really tries to make you think that she doesn't care, but you can tell she does, and would really like to go. And she even knows the perfect dress. It's this gorgeous lavendar one at the store she works at. So one day her best friends Christy and Jane ( I think that's their names), who are both attending prom, convince her to try on that gorgeous dress. But when she comes out of the dressing room, these two nasty snobs who were in the first book with Jane, Madison and someone else, make snide comments about her not needing a dress cause she ain't going. Now let me say right her right now before I go on, that this is the only bad part of the book, because I would have slapped the hell out of them. Anyways, she makes up a lie and says that she is, and randomly picks a guy she just spotted!!!
The book goes on about how she tries to find him. And they are so damn perfect for each other!!! Justin is cool. And the end is really romantic when her gives her a surprise. But I won't tell you that!!!
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-YES Magazine, May/June 1997
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The less helpful sections of the book were the bits on more obscure language usage like Cockney rhyming slang and Scots Gaelic: I've never heard any rhyming slang in London and when I was in the Highlands the only time I heard Gaelic was on the radio. However, I'm not complaining: it's a whole lot of fun to be able to know how to say 'caite am bheil an t-amar snamh' ('where's the swimming pool'), even if the Scots themselves don't understand, and now I know that nothing beats a good dinner of Lillian Gish (fish) with gay and frisky (whiskey).
Anyway, the Phrasebook also contains a section for each part of Britain plus sections on pronounciation, accomodation, entertainment and society (how to address the Queen when you meet her) and, most important of all, a mini American-British dictionary.
All in all, highly recommended.
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I especially liked that the book didn't shy away from some of these women's more controversial stands, such as taking on the black person's cause.
All in all, a very good book.