Book Review: Design for the Real World

Design for the Real World: Human Ecology and Social Change by Victor Papanek (New York: Pantheon Books, 1971. 394 pp)

Born in Vienna, Austria in 1923, Victor Papanek immigrated to the United States to study design and architecture. He earned his B.A. at Cooper Union and his M.A. from the Massachusetts Institute of Technology. Papanek taught design at many institutions worldwide and functioned as a strong advocate for socially and ecologically responsible design.

The Many Hues of Charity 

It’s very easy to become caught in the notion of charity equaling money. We see disasters on television and nothing seems easier than a monetary contribution from the friendly confines of our couch. Some, however, choose to dive deeper. They see a need in the community and they volunteer outside of work hours. Could we go farther? Is there a way to use your time on the clock to help those in need?

A divergent thinker, Papanek’s Design for the Real World peregrinates through a myriad of topics over the course of its 300+ pages. But in particular, I found his thoughts on work as charity intriguing.

The Meaning of Design 

Photo by Vector Hugo

For starters, let’s get on the same page regarding the meaning of design. Living in the midst of the Internet era, one might confuse design with web development—the act of creating a website. Yes, design can take the form of building a website. But it’s much bigger.

Others might consider design through the lens of logos and typography. While design plays a part in producing these items, it’s more holistic.

For Papenak,

“Design is composing an epic poem, executing a mural, painting a masterpiece, writing a concerto. But design is also cleaning and reorganizing a desk drawer, pulling an impacted tooth, baking an apple pie, choosing sides for a back-lot baseball game, and educating a child” (3).

In short, design is the act of creativity behind solving a problem.

The Problems of the Design Industry 

Design can be a lucrative industry. The world is rife with problem solving opportunities. As designers continue to use their skills to create new products and solve increasingly complex issues, Papenak’s Design for the Real World represents a careful caution about reckless design-for-profits.

Instead of designing products that last, designers create goods with designed obsolescence—one makes more money when customers continually repurchase the same items. Even more, most of the design industry caters to the highest classes. While 80% of the world struggles around the poverty line, designers work on the next product for the affluent.

Papanek mourns this development:

“Isn’t it too bad that so little design, so few products are really relevant to the needs of mankind” (51)?

Working Charitably

Papenak argues for a charitable principle in the design world. Much like the Old Testament tenet of “gleanings”, Papenak suggests designers devote a portion of their time lending creativity and problem solving abilities to social and ecological issues.

“Being designers, we don’t have to pay money in the form of kymmenykset or a tithe. Being designers, we can pay by giving 10 per cent of our crop of ideas and talents to the 75 per cent of mankind in need” (57).

Photo by Anna

The entire world needs to experience the gift of design. Imagine the result if business in general and design in particular devoted 10 percent of its time to helping those in need. Whether by developing free systems to help lift people out of poverty or designing products cheaply and efficiently to assist those in need so they can spend time more wisely, the donation of time and intellectual capital can realistically change the world.

Design for the Real World dives into many issues. But for me, the charitable giving of our time resonates. Our work is a gift. While some positions lend themselves better to financial charity or volunteer work, other jobs directly influence the way we live. It is well worth considering how we can be charitable with our work. Check out Design for the Real World.

Verdict: 3.5 out of 5

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Posted by: Donovan Richards

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Book Review: The Elements of Content Strategy

The Elements of Content Strategy by Erin Kissane (New York: A Book Apart, 2011. 86 pp)

Erin Kissane is a content strategist and editor based in New York City and Portland, Oregon. She was an editor at A List Apart magazine for nearly ten years, and has also been a freelance book editor and the editorial director of Happy Cog Studios. In 2011, she joined content strategy consultancy Brain Traffic, where she leads content projects and eats cake.

Now More than Ever, College Is the Best Time in Life 

Have you seen the job statistics lately? More to the point, have you seen the employment rates for recent college graduates? What about liberal arts majors in particular? A study of 2009 college graduates finds 25.2% of liberal arts majors unemployed after graduation. Those humanities majors employed often found their jobs low paying and college degrees unnecessary.

For years, the general assumption was: get a degree; get a job. Well the current economic context suggests a shift for college students. Either stay in school and earn more degrees, or major in a “marketable” field like accounting, business management, or engineering.

Could there be a third way? In The Elements of Content Strategy, Erin Kissane outlines content strategy as an emerging profession.

All Hail King Internet 

In case you haven’t noticed, the Internet runs the world these days. While some residual value remains in businesses running brick-and-mortar stores, the Internet is now the marketplace, a virtual mall so to speak.

With the rise of Internet communications comes the necessity of content strategy. Kissane writes,

“Content strategy is rising because organizations all over the world have begun to realize that they desperately need it to handle their rapidly expanding online communications” (2).

Not only do individual businesses need content to communicate with potential customers, Internet surfers desire content. Blogs and social media have replaced the days of the newspaper as the arbiter of information. Content, then, becomes the connection between a business and its potential customers.

“Content is perfectly appropriate for users when it makes them feel like geniuses on critically important missions, offering them precisely what they need, exactly when they need it, and in just the right form” (5).

If content bridges the gap between businesses and customers, the job of a content strategist is to connect these two parties by facilitating a web space meeting the needs of both parties.

The Content Strategist: An Amalgamate Profession 

Interestingly, Kissane breaks down the job of the content strategist into 4 separate professions:

“Though it lacks a goat head, content strategy also has a legacy. Several, in fact. And each has plenty to teach us. A complete genetic breakdown would require a separate book, so for now, let’s consider the four most influential fields: editorial work, curatorial work, marketing and persuasion, and information science” (16).

Editorial and marketing work appear self-evident. In order to create compelling content one needs to both remain consistent in formatting and grammar, and also write persuasively. In fact, information science, too, makes sense given its role in effectively storing and retrieving information.

But the curator field piques my interest. Curators conjure a vision of uptight tour guides in museums and overly informed janitors dusting ancient relics. But a curator, in truth, balances the job of an administrator and an artist. A curator not only knows what sine qua non forms of art an audience wants to see, s/he will also apprehend the need for benches and restrooms through the museum.

Similarly,

“On the web, we deal with each other in heavily mediated ways, but we’re still primates. We need accommodations for the thousand disabilities that we experience; ways of marking and saving information for later so we can take breaks; ways of skipping through content when we’re in a hurry; friendly orientation and navigation aids; access to real human assistance, via live help, telephone, email, or any other reasonable channel; and the ability to consume content on the devices and in the locations of our choice” (27).

Are You Looking for a Job?

A veritable mix of editor, curator, marketer, and scientist, the content strategist runs the engine of the business website. More importantly for those unemployed college graduates, a content strategist requires the skills of liberal arts majors.

An emerging field in a marketplace still suffering growing pangs, the world needs more content strategists. Look for entry-level jobs in web editorial, online marketing, or information management. You might soon find a lucrative career in content strategy. If you want to learn more, read The Elements of Content Strategy.

Verdict: 4 out of 5

Are you unemployed and seeking a job? Have you considered content strategy? What drawbacks could arise in this profession?
Share your thoughts below.

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Posted by: Donovan Richards

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Book Review: Second Treatise of Government

Second Treatise of Government by John Locke, edited by C.B. Macpherson (Indianapolis: Hackett Publishing Company, 1980; originally published in 1690. 124 pp)

Widely known as the Father of Liberalism, John Locke’s work in epistemology and political philosophy has influenced countless nations. Born in 1632 in England, Locke attended Westminster School in London earning a bachelor’s and master’s degree. Having fled to the Netherlands to escape suspicion of an assassination plot, Locke began publishing his writing upon his return to England. With his writing gaining widespread influence, Locke died in 1704. He never married nor fathered children.

C.B. Macpherson was born in Toronto, Canada in 1911. From 1935 to his death in 1987, he taught primarily at the University of Toronto on political economy and political science. The author of numerous books, Macpherson received the Benjamin E. Lippincott Award of the American Political Science Association in 1979.

“Mine!”

It begins early with a child yelling, “Mine!” We have all heard him/her bursting into tears and the quick crawl/run/waddle to a parent claiming the injustice of lost property. From an early age, we feel the seemingly self-evident truth of private property. We were given an object; we collected items; we connected those items in ways that made a new and much better object.

In all of these scenarios, we learned the idea of “mine.” In John Locke’s Second Treatise of Government, the author presents a theological case for government authority through the principle of property.

The Premise of Property

Photo by Eduardo Amorim

Any discussion regarding John Locke’s Second Treatise of Government must center on property. A highly influential writing on political philosophy, Locke’s tome details the ways in which a society organizes and manages itself. But before one can state maxims regarding political government, one must discuss the reasons for organizing societal connections. For Locke, this reason begins with private property.

Locke’s justification for private property begins with the assumption that God the Creator fashioned a world for humanity to subdue and manage. Locke writes,

“God, who hath given the world to men in common, hath also given them reason to make use of it to the best advantage of life, and convenience. The earth, and all that is therein, is given to men for the support and comfort of their being” (18).

The earth, then, exists in a supporting role to humankind; it carries no first order intrinsic value. Instead, it functions instrumentally for the good of humanity.

From this position, Locke believes that private property arises from mixing personal labor with land from the God-given commons of the earth. Locke argues,

“Though the earth, and all inferior creatures, be common to all men, yet every man has a property in his own person: this no body has any right to but himself. The labour of his body, and the work of his hands, we may say, are properly his. Whatsoever then he removes out of the state that nature hath provided, and left it in, he hath mixed his labour with, and joined to it something that is his own, and thereby makes it his property. It being by him removed from the common state nature hath placed it in, it hath by this labour something annexed to it, that excludes the common right of other men: for this labour being the unquestionable property of the labourer, no man but he can have a right to what that is once joined to, at least where there is enough, and as good, left in common for others” (19).

Thus, while God provides commons for the good of all humanity, the ability for any human to conduct work allows him or her to transfer land held in common into private property.

To illustrate, under Locke’s philosophy of property, I cannot travel to a pristine wilderness and, upon discovering it, proclaim the land my property. Instead, I must cultivate this discovered land. By building on it and utilizing its soil for food, I then possess the right to proclaim the land my private property.

In short then, Locke suggests that God, who created humanity through labor, considers humans God’s property. God provides the earth as a common for which humans can use their God-given gifts of manual labor to cultivate and transfer the earth into private hands.

Governance

The need for political government arises from this principle of private property. When a society expands beyond the simplicity of cultivating open commons into private property, the need to protect and govern property becomes an important issue. Locke reasons,

“Political power is that power, which every man having in the state of nature, has given up into the hands of the society, and therein to the governors, whom the society hath set over itself, with this express or tacit trust, that it shall be employed for their good, and the preservation of their property” (89).

Even though the Second Treatise of Government explores many specific matters in the execution of governmental affairs in a united society, the core principles behind these discussions surround Locke’s theological notion of property and the need for governing those God-given rights.

Locke: An American Ideal

Interestingly, I find that Locke’s arguments sound natural as if they are ingrained in the psyche of American society and capitalism as a whole. John Dunn, in an essay titled “Measuring Locke’s Shadow” confirms this idea when he writes,

“Locke is still intractably America’s philosopher, and still very much America’s philosopher for what still seems ever more peremptorily America’s globe. He is the sign on the banner of America’s imperious external reach, her cultural, imaginative, ideological, economic, and even political Griff nach der Weltmacht [bid for world power].”

Put differently, Locke’s ideas on property and the need for government to authorize and protect it are the modus operandi for American business and politics.

Property as Dominance

John Locke

In fact, Locke’s ideas seem to be the foundation for the domination of nature for which society now encounters drastic repercussions. In other words, to align theologically with Locke’s views on property, one must translate “dominion” in Genesis 1:28 as “domination.” What else could private property mean other than the absolute control of a specific portion of God’s creation?

By assuming “domination” of God’s creation in Genesis 1:28, I find tension in Locke’s arguments. Given Locke’s premises, God owns humanity because God created us through work. Under the same assumption, God possesses all of creation. Therefore, humans cannot possess an absolute right over a portion of creation because they were not the first to labor on it.

It then follows that the God-given commons for which humans carry the right to fill and subdue is not a space which humans carry the right to section off into private property but an area owned by God given to humans in common to share and steward for the good of the whole.

Locke centers his political philosophy on a theological case for private property. By mixing labor with the God-given commons, private property arises. As an extension, political governance exists to protect that property. Nevertheless, the notion that God created and thus possesses the created world forces us to consider the earth in stewardship instead of domination. Even though we feel the pull of private property from an early age, our connection to an item through work does not require it to become our private possession.

With dense philosophical writing, Locke’s Second Treatise of Government is a difficult but rewarding read. Despite my reservations regarding Locke’s premises, this book is a must read for anyone interested in politics.

Verdict: 4 out of 5

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Posted by: Donovan Richards

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Book Review: The Cave

The Cave by José Saramago, translated by Margaret Jull Costa (New York: Harcourt, Inc., 2002. 320 pp)

José Saramago was a Nobel Prize winning author from Portugal, who passed away at the age of 87 on June 18, 2010. Although Saramago did not receive widespread recognition until he was 60 years old, he has been highly prolific in the years since. Blindness, one of Saramago's most highly regarded books was made into a major motion picture in 2008. He is survived by his wife Pilar Del Rio and a daughter from a previous marriage.

Margaret Jull Costa translates Portuguese and Spanish fiction and poetry. For her work she has won the Portuguese Translation Prize, the International IMPAC Dublin Literary Award, the Oxford Weidenfeld Translation Prize, and the Times Literary Supplement Translation Prize.

The Perfect Circle

In Plato’s Republic, Socrates expands his theory of forms through the famous allegory of the cave. For Plato and by extension, Socrates, objects existed in two realms: the spiritual and the physical. By definition, the physical realm comprised of imperfect objects; the spiritual realm, on the other hand, contained perfect representations of objects.

As an example, consider a drawn circle. No matter how hard one tries to compose this circle, it will never be perfect. Our hands refuse to remain steady; our pencils or pens meet the paper poorly. Nevertheless, we, by definition, know what a circle is. Each point in the circle is precisely the same distance away from the middle point even if we could never compose such an image in real life.

The Allegory of the Cave

Photo by Puriri deVry

Plato, however, penned the allegory of the cave in order to share the same principles. In this cave, shackled people stare at fire-lit images of real-life objects dancing on the cave wall while the real objects exist outside the cave. Put simply, Plato argues that our world is like this cave and our actions are no different than staring at an ancient moving picture.

Leaning heavily on this metaphor, José Saramago wrote The Cave with an attention to translating the theory of forms to modern life through the lens of work.

Set in an unnamed city, Cipriano Algor is a potter who lives with his daughter, Marta, and his son-in-law, Marçal Gacho in the city’s surrounding countryside. Cipriano molds earthenware in his rustic pottery and exclusively delivers his goods to the Center, a gigantic commercial/residential complex for which Marçal works as a security guard.

An Inquiry into the Value of Work

One day, upon delivering his goods, Cipriano learns that the Center no longer desires his products. Faced with unemployment, Cipriano and Marta devise a new product for the Center to buy: clay figurines. Having received a preliminary order, Cipriano encounters numerous difficulties with his work and his family as they cautiously consider a move to the Center apartments.

With Saramago’s typical meta-narrative style and dense sentence structures comprising multiple-page-long paragraphs, the author ponders the superficiality of overtly consumerist capitalism. With the Center functioning as the typical transnational corporation, and Cipriano as the mom-and-pop shop, The Cave acts as an exploration in the value of work and the dehumanizing elements of major corporations substituting human relationship with bottom-line metrics.

Saramago illustrates the dichotomy between small and big business well when he writes,

“The head of the buying department did not respond immediately, he must have been considering whether it was worth amusing himself further with this kind of cat-and-mouse game, but his position on the Center’s organization chart reminded him that the whole definition and maintenance of hierarchical configurations is based on their being scrupulously respected and never contravened or transgressed, and, of course, the inevitable result of being too free and easy with one’s inferiors or subalterns is to undermine respect and to encourage license, or, to put it more explicitly and unambiguously, it all ends in insubordination, indiscipline and anarchy” (111).

In contrast to this structured hierarchy exhibited by the head of the buying department at the Center lies Cipriano’s pottery. A two person operation at most, the potter labors directly with materials, creating something out of nothing. Despite the beauty in manual labor and the creation of artisan consumer goods, the world is passing Cipriano by.

Saramago writes,

“Cipriano Algor complains and complains, but he does not seem to understand that kneaded clay is no longer stored like this, that it will not be long before the basic ceramics industries of today turn into laboratories with employees in white coats taking notes and with immaculate robots doing all the work” (124).

Photo by Dani Sarda Lizaran

Rightly, Saramago observes the death of manual labor in the developed world. No matter the care one takes in hand making a product, the modern world dictates that the same product can be made cheaper somewhere else.

While some people possess gifts of the mind, others, sadly, carry gifts of the hand. Given contemporary culture, this second set of people is finding their work slowly drying up. For Cipriano, his only choice is to become dependent upon the salary of his son-in-law or to move in with Isaura Madruga, a widow Cipriano fancies.

The Beauty of Meta-Narrative

As with every Saramago novel I have read, I am floored by the author’s mastery of language and the use of meta-narrative within the storyline. For example, Saramago loves pausing to discuss strange occurrences in language.

Consider this example:

“Authoritarian, paralyzing, circular, occasionally elliptical stock phrases, also jocularly referred to as nuggets of wisdom, are a malignant plague, one of the very worst ever to ravage the earth. We say to the confused, Know thyself, as if knowing yourself was not the fifth and most difficult of human arithmetical operations, we say to the apathetic, Where there’s a will, there’s a way, as if the brute realities of the world did not amuse themselves each day by turning that phrase on its head, we say to the indecisive, Begin at the beginning, as if beginning were the clearly visible point of a loosely wound thread and all we had to do was keep pulling until we reached the other end, and as if, between the former and latter, we had held in our hands a smooth, continuous thread with no knots to untie, no snarls to untangle, a complete impossibility in the life of a skein, or indeed, if we may be permitted one more stock phrase, in the skein of life” (56).

With a sense of poetry and impeccable descriptive language, Saramago ponders the absurdity of clichés. In the span of a sentence – yes, a very long sentence – Saramago formulates the absurdity of a stock phrase before he uses it in his narrative.

While only one example, The Cave is littered with these meta-narrative illustrations.

Saramago and Plato on Work

Aesthetic comments aside, The Cave ponders work and what it means to be alive in the modern world. What is work? Is it sculpting with your hands or is it sitting at a desk? Saramago likens this comparison to Plato’s allegory of the cave. Without the capability of truly forming an object with the opportunity to sell it in the open market, are we really any different than the shackled prisoners whose only reality dances in shadows upon the cave walls? If this question interests you, if you find the idea about a literary novel waxing philosophically on work, or if you like Saramago’s particular aesthetic prose, I recommend that you read The Cave.

Verdict: 3.5 out of 5

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Posted by: Donovan Richards

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Book Review: Work in the Spirit

Work in the Spirit: Toward a Theology of Work by Miroslav Volf (Eugene: Wipf and Stock Publishers, 2001. 268 pp)

Born in Osijek, Croatia, Miroslav Volf performed his undergraduate studies at Evangelical-Theological Faculty, Zagreb. For his master’s work, he studied at Fuller Theological Seminary in Pasadena, California and, finally, completed his doctorate at the University of Tübingen under Jürgen Moltmann. Volf teaches at Yale Divinity School as the Henry B. Wright Professor of Systematic Theology and is the director of the Yale Center for Faith and Culture. Of his many books, Exclusion and Embrace: A Theological Exploration of Identity, Otherness, and Reconciliation won the 2002 Grawemeyer Award and After Our Likeness: The Church as the Image of the Trinity won the Christianity Today book award. Volf is a member of the Episcopal Church in the U.S.A and the Evangelical Church in Croatia.

Why Do We Hate Work?

Do you like your job? For most, the answer to that question is an unequivocal, “no”. What does it mean to work? Is it merely a means to an end – the exchange of labor for money? In Work in the Spirit, Miroslav Volf seeks to answer these questions.

In quest of a theological case for work, Volf splits his tome into two sections. In the first portion, Volf discusses current conceptions of work – mainly highlighting the difficulties of the modern employee – and continues by exploring the philosophical undertones of contemporary work through the thought of Adam Smith and Karl Marx.

In the second section, Volf posits a theological significance for work. Theologians throughout history have considered work instrumentally important since it not only provides resources that allow humans to pursue leisurely goods but also offers support for those pursuing vocational work, such as pastoral ministry and caring for the poor.

Pnematology: The Study of the Spirit

Volf, however, argues that work possess more than an instrumental purpose; it carries a pneumatological function. As such, work offers a vocational and intrinsic purpose as an end in itself. Under this rubric, the Spirit of God gifts humans in different ways and through these means, humans find specific callings in the workforce.

Sadly, work for the majority of the human population is classified as toilsome. Structurally, work tends to alienate and exploit. Under these premises, it is easy to see why so many view work as a means rather than an end – who wants to endure toil for its own sake?

The Classic Christian View of Work

Thinkers throughout Christian tradition, however, agree that work possesses useful qualities.

Volf writes,

“The early church fathers affirmed not only the nobility of work but also the obligation to work diligently and not be idle” (72).

 Under these conditions, work only maintained instrumental value; it provided opportunities to increase ascetic discipline and it presented Christians with money to sustain the household and assist those in need.

Work through the Lens of the New Creation

Suppose, however, that the eschatological future is not a world annihilated and rebuilt, but a restoration of existing creation.

Volf posits,

“If [creation’s] destiny is eschatological transformation, then, in spite of the lack of explicit exegetical support, we must ascribe to human work inherent value, independent of its relation to the proclamation of the gospel” (93).

If consummation arrives not in destruction but in restoration, the value of human work becomes critical for Christians. The faithful ought not to remain in expectant leisure awaiting God’s return; they are entrusted with the care of creation.

Work, then, is a gift of God that is inherently good; it existed before the fall when God entrusted the garden to Adam and Eve, maintained after the fall, and glorified in the transformation of new creation.

Work in the Spirit

For Volf, a pneumatological view of work is the way in which humans find purposeful work in the transformative new creation. Concerning vocation and the work of the Spirit, He writes:

“We can determine the relationship between calling and charisma in the following way: the general calling to enter the kingdom of God and to live in accordance with this kingdom that comes to a person through the preaching of the gospel becomes for the believer a call to bear the fruit of the Spirit, which should characterize all Christians, and, as they are placed in various situations, the calling to live in accordance with the kingdom branches out in the multiple gifts of the Spirit to each individual” (113).

In other words, the gifts granted by the Spirit orient Christians toward specific vocational work. Under this conception, work, while remaining under the fall, encounters meaning through the Spirit as human beings labor in cooperation with God. By reflecting on the gifts God has given, Christians find more meaning in work and in the community.

The Body Does Not Consist Entirely of Hands

On the whole, I find Volf’s theological reframing of work’s purpose to be convincing. As Paul discusses in Corinthians, the Spirit gifts Christians in specific ways allowing the communal body of Christ to function well.

As such, not every Christian is a hand. If each person tried to fulfill the work of the hand, the community would suffer. Therefore, it is ideal to place people in work scenarios that suite their specific vocational gifts.

Are We Capable of Working in the Spirit?

Nevertheless, trouble arises with Volf’s theological framing of work. Jobs, as they currently stand, are a scarce resource. With the worry of not working, many people accept a poorly-suited job for them because it is better than unemployment.

Additionally, job scarcity denies many people the opportunity to work in the fields that best apply to an individual’s specific Spirit-given gifts. For example, a talented musician, more than likely, will never become a professional musician. The demand for the position far exceeds the supply of jobs.

As such, the awarding of these jobs often result in factors outside of giving the job to the most gifted applicant – for example, politics, nepotism, and the almighty dollar are highly influential externalities in the job market.

Additionally, many people are denied jobs through lack of experience or education. Often times, employers look, first and foremost, at job experience. If an applicant who possesses perfectly-suited talent for the position but has little-to-no experience, he or she will not get the job.

Or, a brilliant person who lacked the economic resources to obtain an education will lose the job to a less-gifted-but-educated person.

While a pneumatological theology of work clearly is the ideal understanding of work, in current practice, work suffers from an imperfect application in a broken world. Ideally, people ought to search for the perfect job that fits with the Spirit-given gifts they possess. In reality, people must often settle for a job because they have the relevant experience and it is better than no job at all.

Despite this problematic question, Work in the Spirit critically discusses the value of work. While many think of it as a means to a leisurely end, Volf argues that a pneumatological understanding of work allows humanity to be liberated to choose jobs that fit specific gifts. I recommend this book.

Book Review: Why Business Matters to God

Why Business Matters to God (And What Still Needs to Be Fixed)

By Jeff Van Duzer (Downers Grove: IVP Academic, 2010. 206 pp)

Jeff Van Duzer is the dean of Seattle Pacific University’s School of Business and Economics. Previously, he practiced law for more than 20 years with a large international law firm concentrating in commercial transactions and environmental law. Van Duzer received his J.D. from Yale Law School. He writes and speaks frequently in both church and professional settings.

Separate Spheres, Like the Sun and Moon

 

In most home, work, and church settings, a clear disconnect exists between Christianity and business. In general, the average Christian relegates his or her faith to the personal sphere. Beliefs and practices resulting from Christian tradition are channeled primarily within the family with the purpose of creating moral individuals and healthy relationships.

When an application of faith to business is pursued, one of two extreme postures is typically taken: Christians understand the business world to be in conflict with the life of faith, thereby pursuing their work lives independent of their spiritual lives. Or, they see little or no moral tension between economic and spiritual pursuits, resulting in “business as usual” with no resulting changes in actions or outlook.

The pulpit, similarly, avoids mingling these two topics. Apart from rhetoric encouraging parishioners to live Monday through Friday in an identical manner to Sunday, pastors rarely mention the theological merit of work. For this reason and certainly many more, numerous Christians value business for its instrumental contributions to “morally elevated” occupations such as church, missionary, and nonprofit work.

Business as Service

 

Van Duzer questions these assumptions in Why Business Matters to God. While value certainly exists in the contributions business makes to the nonprofit sector, Van Duzer contends that business in and of itself contains intrinsic value.

Leaning theologically on the Reformed rubric of God’s activity in the world — creation, fall, redemption, and New Creation — as well as theologian Reinhold Niebuhr’s classic work in Christ and Culture, Van Duzer suggests a new framework in which to imagine business. He recommends supplanting the generally accepted business practice of maximizing shareholder value with a “business-as-service model,” which he contends is more closely aligned with God’s purposes for economic enterprise.

What is the “business-as-service model?” Van Duzer defines it simply when he writes,

“The purpose of business is still to serve in two key aspects: (1) to serve the community by providing goods and services that will enable the community to flourish, and (2) to serve employees by providing them with opportunities to express at least a portion of their God-given identity through meaningful and creative work” (114).

In a certain sense, Van Duzer’s business-as-service model resides within the realm of ideas reacting against the dominant view of maximizing shareholder value such as stakeholder theory, social entrepreneurship, conscious capitalism, and creative capitalism; and on top of new ownership structures, like the B Corporation, that facilitate a legal framework from which to pursue multiple bottom lines. More importantly, though, Van Duzer’s position re-imagines business through a practical theological lens.

The Messy Middle

 

Whether business models itself in service or shareholder value, it operates in what Van Duzer calls the “messy middle,” a state on the theological timeline between the resurrected Jesus and the promises of glorified perfection yet to come. The Jewish and Christian scriptures promise a perfect, future city that exhibits all that God originally intended for humanity. Yet brokenness keeps us from fulfilling these promises in our current time and context. For Christians, a perfect application of the “business-as-service model,” therefore, is impossible until the full Shalom in Jesus’ return is made manifest.

Although work is currently tainted by the fall, it presents Christians in the business world with the opportunity to exercise both creative and redemptive work. God first illustrated the calling of humanity to engage in creative work through the naming of the animals by Adam. Similarly, business people in modern times engage in creative work when they develop new software, begin an entrepreneurial venture, or engage in other additive ventures.

Intermingled and as equally important, business also focuses on fixing and restoring that which is fractured, a necessary measure because of the full import of the fall. While the “messy middle” hinders the full realization of a perfected business-as-service model, redemptive and creative work offers Christian business people a navigable compass in our less-than-perfect world.

God’s Economy: The Household

 

Theologically speaking, Van Duzer’s business model emphasizes the community over the individual. Typically, when managing decisions, the modern business person applies a self-interested ethic often under the umbrella of consequentialism. Authors such as Milton Friedman continue to cite — perhaps incorrectly — Adam Smith’s invisible hand as the root of all actions in the free market.

Business as service, on the other hand, stresses the importance of other people. In this way, business serves the economy, or better translated: the household. Just as the triune God exists not as an individual but as three persons in relational community, so too business exists in relational community with the rest of the economy and with other important, mediating institutions of culture.

Theologian, M. Douglas Meeks writes in God the Economist: The Doctrine of God and the Political Economy,

“All the persons of the triune community have their own characteristics and their own tasks. Yet they are constituted as persons precisely by their relationships with other persons of the community. The same should be said for human economic community. There is in reality no such thing as a radically individual and isolated human being. We are what we are as a result of being constituted by our relationships with other members of the communities in which we live. All social goods are given to us communally.”

A theologically minded Christian in the marketplace must remember that his or her actions affect the local community and the global community. Where self-interested or narrowly focused decisions directed toward increasing shareholder wealth often neglect other stakeholders, the business-as-service framework offers an important and theologically grounded foundation to serve the broader community.

Why Business Matters to God

 

God created work and declared that it was good. Why Business Matters to God contends with the schismatic notion that business and Christian practices reside in divergent spheres.

Where the popular ideologies suggest that the positive nature of business subsists in its instrumental value — its capability in funding work that actually matters — Jeff Van Duzer asserts that business, when understood as service to the global community, maintains intrinsic value — significance by its created purpose to both create and restore a hurting world.

Whether your occupation involves managing a large company or you just recently entered the job world, this book is a must-read for those interested in the relationship between Scripture, work, and business.

Originally published at http://spu.edu/depts/sbe/cib/reviews/review-why-business-matters-to-god.asp