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Theoretical and Applied Economics
No. 4 / 2012 (569)

Mystical Economics

„The world envisioned by Economics resembles the Garden of Eden, where everything came from God, the pre-primordial sin people having nothing else to do but wait for the natural rhythms, set by the invisible hand, which is moved by the will and the power of the Creator.”

The theoretical construct of Economics based on the assumption of self-regulation has, apart from a logical inconsistency coming from the depletion of the subject-object cognitive relationship, multiple epistemic inadequacies. Essentially, the latter ones derive from the belief that inter-subjectivity is not the explicit source of economic processes. The vision of Economics on its own object starts thus from the hypothesis that the origin of phenomena is extra-human, the link with the components of the human condition - labor, work, action - is over-determined, while the evolution of reality occurs by itself. By accepting this way of understanding, we find ourselves in the same undefined relationship like in the case of gravity: we can clearly see that it is an universal force, which is manifested objectively, we cannot oppose it, we do not know where it comes from or what causes it.

This cognitive perspective is as much curious as it is dangerous. It is curious because it is not in accordance with the rational method of knowledge, specific to social sciences; it is dangerous because it assumes inaction as the essence of rational space. Thus, the world envisioned by Economics resembles the Garden of Eden, where everything came from God, the pre-primordial sin people having nothing else to do but wait for the natural rhythms, set by the invisible hand, which is moved by the will and the power of the Creator.

Human action, both the individual and the social one, constitutes the funda­mental element in the space of economic rationality, being the one which gives sense to the wealth-producing system. As such, setting the explicative model of Economics in something other than the sphere of temporal and contingent meanings of the human action - as a transactional formula of inter-subjectivity, interested in utility - signifies a betrayal of the epistemic constitution of Economics. This happens even more so as there is an insistence on the relevance of the self-regulation of the present system of wealth production, which is centered on capital, by diminishing the weight carried by the role of the subjective factor, hypostatized both individually and inter-individually (socially) as the main agent for the way things work.

There seems to be a skewing of the scientific perspective coming from the direction of eroded disputes on the divine right for the control of power, this time transfigured into the unique principle for structuring the space of economic rationality. In a spectacular way, the ethos of the political order influences the arrangements of the economic order so profoundly that even the architecture of economic cognition conforms to its precepts. The founding of the rules of wealth production on the faith in the legitimacy of power not only perverts the rational fundament of economic knowledge, it also turns into derisory any logical principle. Thus for the conceptual construct of Economics only the expectations of power become sufficient. The operating space of the principles of power becomes absolute through the fusion with the oligopolitical space of wealth, the result being the most active source for the reproduction of the vision on the implacable, self-driven march of the economy.

All possible exaggerations fit into such a paroxysmic exaggeration, with the invariable goal of maintaining the faith in the divine powers of the capital factor, of guaranteeing the labor force's natural right to capitalization. The capitalist option does not need these exaggerations of its superiority, not only because the alternatives have failed anyway, but in order to be able to strengthen its efficiency by leaving open the possibility of the alternative. The theories which are bringing forward the theme of superiority - the human gene origin of capitalism, for example - apart from discrediting the rational objectives of the equality of chances, transform biological inequality into a principle of immutable social stratification.

Even if this is the state of the matter, there still cannot be neglected the consequences carried by such a vision in the plane of the destabilized configuration of economic reality, brutally present in the polarized structure of society. The unidimensional economic projection over the social body sharpens the dichotomist constitution of the society in which potentially yielding action is genetically reserved for 20% of individuals, while "inaction" is natural for the 80% (whom is offered the solution called tittytainment). In terms of wealth the proportion carries even more polarizing values in the real world.

There is no doubt that it is impossible for the polarization to be replaced by the equal access to resources, but a balancing is necessary starting from the reconstruction of the vision through lessening the antithetic principles generated by the natural combination of capital and labor in wealth producing systems. The superiority of the capitalist form of economy would lie in the sui-generis capacity of balancing the inter-human relationships on wealth.

However, this balancing does not take place by itself, it does not stem from the economic system's coverage of space and time or from its objective existence. This wonder is made possible only through the concerted action of the agents which hold a role in the production of wealth. This is done through subjective implication, in the rational manner suggested by the evaluation through the cost-benefit method of analyzing the motivation of an action.

Casting aside this evaluation as non-necessary, on the grounds that things take their own course anyway, is contrary to the rational spirit and counterproductive to the social system based on the underlying rationale of individual freedom, which is the socially validated action.


Mystical Economics
Marin Dinu

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The Economicity. The Epistemic Landscape, Marin Dinu, 2016


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