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By Psalidopoulos

The development and the position of the industrial canon, the authorized record of significant works and nice authors, has been the topic of a lot fresh literary and old debate. against this, the idea that of the canon has been principally dormant within the research of the historical past of economics, with the canonical series of Smith, Ricardo, Marx, and so forth. constituting the skeleton for many educating and learn. this significant assortment represents the 1st severe test at exploring and defining the connection among the canon and the development of the historical past of economics.

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4–5. Koslowski, P. (1979) ‘Haus und Geld: zur Aristotelischen Unterscheidung von Politik, Okonomik und Chrematistik’, Philosophisches Jahrbuch, vol. 86. Langholm, O. Brill. Lapidus, A. (1993) ‘Metal Money and the Prince: John Buridan and Nicolas Oresme after Thomas Aquinas’, paper presented at the 20th meeting of the History of Economic Society, Philadelphia, pp. 1–29. The Mediterranean trajectory of Aristotle’s economic canon 23 Lowry, T. (1987) The Archeology of Economic Ideas: the Classical Greek Tradition, Durham: Duke University Press.

To omit Patristic writings from the history of the usury controversy is to tell the story without paying attention to the construction of the canon of medieval economics. Furthermore, one misses a chance to study the interesting interplay of intellectual and economic history. For the longest time, the idea of usury was only a matter of the history of ideas. It did not 24 The idea of usury in Patristic literature 25 become a matter of the economic history until the idea was enforced by political power.

Unfortunately, the New Testament contains several judgments about ‘worldly’ matters, for instance the well-known phrase that ‘the love of money is the root of all evil’ (1 Tim. 6:10) or Paul’s prevailing theory concerning civil authority sanctioned by the grace and will of God (Rom. 13:1–2), of which he makes even usage to justify the payment of taxes (Rom. 13:5– 7). 13 What the most influential group of Christians and in particular Paul (Gal. 5:3f; Gal. 4:25) denied, was the significance of the observance of ‘the Law’ as a means of salvation.

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