Random Essays On Economic Development
by Louis Zdunich

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In this little collection of essays, mostly further-developed versions of papers written during graduate and undergraduate studies, I have tried to reverse a two-century-old overriding trend toward the morbidly abstract or paradigmatic in the field of economics and to confront issues on their own directly-applicable terms. The doleful standard approach, rather than abiding by liniments proper to urgent practical matters-at-hand, having basically adopted the methods of a religion in nearly every regard, all the while scarcely pursuing the overriding good of either body or soul. The academically-articulated, overwhelmingly-dominant capitalist, "liberal" or laissez-faire school, deeply immersed in pragmatic workings of global finance, having been in gradual development since the sixteenth century, being a passionately argued tautology whose dramatic gaining-of-ground provided the intellectual foundation for every major disaster in the global economy over that extended length-of-time. Economic liberalism—which in staggering irony is liberal only to the most wealthy on earth—is somehow always presented as an heroic exercise in virtue, independence, endurance, manhood, and every other good thing, with scarcely-scholarly polemic attempting to justify some of the most calculated and cold-blooded behavior every known in the history of men. All this simply by abstracting above and beyond them to grand ideological heights. While most ironic of all, this capitalist school of economics—the more common generic name for economic liberalism, also called "the market system" and other nominatives hopefully phrased—actually contains bomb-throwing Marxism within it as a kind of unexpected monster-child—a fact developed in some detail throughout the book. As all the fundamentals upon which essentially-globalistic capitalism depends—the utterly-gratuitous "backing" of money by bonds, the stock market with all its many impersonal, highly-unmonitorable financial instruments, the autocratic independence of central banks, to name only a few—are mainstays of communism as well—both being essentially gargantuan collectivist orchestrations of human resources, talent and labor, marshaled financially in the exact same way. Against which in this writing is erected the Catholic philosophy of distributism: whose guiding principle is that the greatest possible free-agency should be ceded to the smallest feasible unit in any practical human endeavor at all. Herein being found the fundamental mainstay of individual liberty, translated in its ruddiest terms as free-agency: not as based on mere abstractions—nor again on flowery or passionate words—but on a rock-solid, personally-familiar ordering of life in which the power of the individual naturally finds its greatest and most-accessible enablement. This view which finds man no longer captive to global visions of totalitarian autocrats, backed by a range of all-powerful secret societies, orchestrated by the synagogue from on high, but rather finds man as the "hands-on" arbiter of his own destiny, guided not by all-powerful men but under just and clement principles of the law of God.

Thus presented in Random Essays are some historical examples of the Catholic economic system, in concrete terms always unique to locale, culture and nationality. While there are other pieces which focus on systems which still partial preserve these unique blessings, as in the English historical preservation, at least as it existed in full vigor at the time of the first edition of Random Essays in 2004, and others again which demonstrate the kinds of calamities that result when its principles are callously-if-sanctimonious disregarded. As in the U.S. Government's calculated destruction of the Navajo Sheep-herding industry, carried on over many decades: that economic atrocity in which Navajo tribal solvency, viability and identity was dealt a terrible blow from which it hasn't recovered to this day.

Writing sample from "Random Essays"

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