ONE OF the main things which distinguish us humans from other animals is that we possess ethics and values, which give meaning to the things we do. We humans can be very uncritical of our own behaviour, and often are unaware of the ethical values which underpin what we do. Often, we hold dearly a set of personal values, yet act on an entirely different set in the social and economic sphere, sometimes because we believe that these are 'natural laws' or 'laws of economics'.

Indeed, the so-called 'laws of economics' themselves are ethical systems which seek not only to describe human behaviour, but also to prescribe how we should behave; to this extent, much of economics resembles religion. Economics (and politics), therefore, are subject to theological analysis and moral critique in the same way as other aspects of human behaviour, and these form what are called the 'social teachings' of the Church. Last week, I briefly touched on a landmark treatise on human development written more than 40 years ago, and this week I would like to begin to make some observations on a new treatise published a few weeks ago by Pope Benedict.

Profound ethical critique

The document, titled Charity in Truth, makes a profound ethical critique of market capitalism and globalisation, the basis of our present world economic system. Chapter Three begins with the observation that "a purely consumerist and utilitarian view of life" blinds us to more transcendent dimensions of human existence. Consumerism is the equation of personal happiness with consumption and the purchase of material possessions. It is the belief that the free choice of consumers should dictate the economic structure of society. This economic philosophy comes to full fruition by the end of the 20th century in the doctrine of globalisation.

Traditional Christian theology is critical of this materialistic approach to life and happiness. Driven into the wilderness after his baptism, one of the temptations of Jesus by Satan was abundant material possessions, which He stoutly resisted. Modern pseudo-Christian sects which teach a 'prosperity gospel' have made consumerism into their theology, which I suppose will always be popular; but life is about more than material things, and the Church does well to remind us of this.

Utilitarianism is the idea that the moral worth of an action is determined solely by its contribution to overall utility: that is, its contribution to happiness or pleasure (versus suffering or pain) as summed among all people. When utilitarianism is one's life stance, happiness through pleasure is of ultimate importance. This is a version of hedonism, of which traditional Christianity has always been profoundly critical. The temptation of Jesus to pleasure himself on his 40-day fast - which he stoutly resisted - is symbolic of how the Church encourages us towards abstemiousness, and to seek deeper meaning from life than pleasure (which, after all, makes us little better than dumb animals).

Value-free

Economics has resisted ethical analysis, claiming that being a science it is 'value-free', which, of course, is rubbish. Even the 'hard sciences', like physics and chemistry, contain embedded values associated with positivism and empiricism, and never mind sociology and economics, which contain numerous value-laden concepts like development and solidarity.

Pope Benedict writes: "The conviction that the economy must be autonomous, that it must be shielded from influences of a moral character, has led man to abuse the economic process in a thoroughly destructive way. In the long term, these convictions have led to economic, social and political systems that trample upon personal and social freedom, and are, therefore, unable to deliver the justice that they promise."

Once we are honest and admit that economics contains embedded values then we can perform a critique, and decide which values we want.

Next week, I will explain Pope Benedict's critique of the market and globalisation.

Peter Espeut is a development sociologist and a Roman Catholic deacon.