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Market-Values and Responsible Consumption

Every introductory class of microeconomics begins by stating the following two propositions (rational choice theory): Individuals are self-interested. Individuals make rational choices. (*This is of course an overly simplified characterization of economics, but it will do for our current purpose of contemplating on the essence of market-economy and consumption.) Of course, ‘self-interested’ and ‘rational’ are vague terms open to various different interpretations. However, usually, those propositions are taken to implicate that individuals make choices that will provide them with the greatest benefit (i.e., benefit at margin). Once again, ‘benefit’ here is a vague term. At first, the rational choice theory presents itself as a mere description of individuals. In fact, economists take pride in distinguishing themselves from other normative disciplines. For a while, I thought that the theory is really a normative one just like other ethical theories are. I am not sure anymore. But I do no
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Reflections on Romans 6

“We were therefore buried with Him through baptism into death, in order that, just as Christ was raised from dead through the glory ( doxa ) of the Father, we may walk in newness of life. For if we have been united with Him like this in His death, we will certainly also be united with Him in His resurrection. We know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should no longer be slaves to sin. For anyone who has died has been freed from sin.” (Rom. 6:4-7) “But I have a few things against you, because some of you hold to the teaching of Balaam, who taught Balak to place a stumbling block before the Israelites so they would eat food sacrificed to idols and commit sexual immorality. In the same way, some of you also hold to the teaching of the Nicolaitans.” (Rev. 2:14-15) “So it is written, ‘The first man Adam became a living being’; the last Adam, a life-giving spirit.” (1 Cor. 15:45) “When He had said this, He breathed on
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Reflections on Romans 1

theology, metaphysics, meta-ethics, meta-epistemology, history of ideas Verses “For I am not ashamed of the gospel , because it is the power of God that brings salvation to everyone who believes : first to the Jew, then to the Gentiles. For in the gospel the righteousness of God is revealed—a righteousness that is by faith from first to last, just as it is written: ‘The righteous will live by faith .’” (Romans 1:16-17, NIV ) “For since the creation of the world God’s invisible qualities—his eternal power and divine nature —have been clearly seen, being understood from what has been made, so that people are without excuse. For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for images made to look like a mortal human being and birds and animals and reptiles.” (Romans 1:20-23
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믿음과 시인, 구원의 확신에 대한 고찰

 “ 나더러 주여 주여 하는 자마다 천국에 다 들어갈 것이 아니요 다만 하늘에 계신 내 아버지의 뜻대로 행하는 자라야 들어가리라 / 그 날에 많은 사람이 나더러 이르되 주여 주여 우리가 주의 이름으로 선지자 노릇하며 주의 이름으로 귀신을 쫓아내며 주의 이름으로 많은 권능을 행치 아니하였나이까 하리니 / 그때에 내가 저희에게 밝히 말하되 내가 너희를 도무지 알지 못하니 불법을 행하는 자들아 내게서 떠나가라 하리라 ” ( 마태복음 7:21-23) 사도행전 2 장 22 절에서 베드로는 “ 누구든지 주의 이름을 부르는 자는 구원을 얻으리라 하였느니라 ” 라고 밝혔다 . 하지만 위에 마태복음 구절에서는 주의 이름을 부르는 것이 구원의 요소가 아닌 것처럼 기록돼 있다 . 그렇다고 주의 이름을 부르는 것 이외에 구원을 받는 다른 방법이 있는 것 또한 아니다 . 로마서 3 장 28 절에는 행위가 아닌 오직 믿음으로 의롭게 된다고 명시돼 있다 . 이어 로마서 10 장 10 절에는 “ 사람이 마음으로 믿어 의에 이르고 입으로 시인하여 구원에 이르느니라 ” 라고 적혀 있다 . 믿음 (belief) 과 시인 (confession) 은 하나이다 . 무엇인가를 믿는다는 것은 그것을 진리 (truth) 로 받아들인다는 것이며 , 무엇인가를 진리로 받아들인다는 것은 그것을 시인 혹은 주장 (assert) 할 성향 (disposition) 을  지니고   있다는 뜻이다 . 반대로 무엇인가를 시인 혹은 진심으로 주장한다는 것은 그것을 진리로 받아들이는 , 즉 믿는다는 말이다 . 이처럼 시인 없는 믿음 , 믿음 없는 시인은 없다 . 그렇다면 시인 혹은 표현 가능성이 있는 믿음이 구원의 우선 요소인 것
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